cyanic-selkie/wikianc huggingface dataset:
Comma Johanneum
Kesatuan Gereja
In the 20th century, Lutheran scholar Francis Pieper wrote in Christian Dogmatics emphasizing the antiquity and significance of the reference. Frequently commentators have seen Cyprian as having the verse in his Latin Bible, even if not directly supporting and commenting on verse authenticity. .Henry Donald Maurice Spence, in Plumptre's Bible Educator wrote ".. there is little doubt that Cyprian, before the middle of the third century, knew of the passage and quoted it as the genuine words of St. John." James Bennett, in The Theology of the Early Christian Church: Exhibited in Quotations from the Writers of the First Three Centuries, with Reflections 41, p.136, 1841, wrote "the disputed text in John's First Epistle, v. 7, is quoted ... Jerome seems to have been falsely charged with introducing the disputed words, without authority, into the Vulgate; for Cyprian had read them in a Latin version, long before." Bennett also sees the "probability is strengthened" that the Tertullian reference is from his Bible. And Bennett rejects the Griesbach "allegorised the eighth verse" attempt "for they (Tertullian and Cyprian) here argue, as from express testimonies of Scripture, without any hint of that allegorical interpretation which, it must be confessed, the later writers abundantly employ". And the most emphatic position is taken by the modern Cyprian scholar, Ezio Gallicet of the University of Turin, in this book on Cyprian's Unity of the Church, La Chiesa: Sui cristiani caduti nella persecuzione ; L'unità della Chiesa cattolica p. 206, 1997. Gallicet, after referencing the usual claims of an interpolation from Caspar René Gregory and Rudolf Bultmann, wrote: "Dal modo in cui Cipriano cita, non sembra che si possano avanzare dubbi: egli conosceva il « comma giovanneo ». (Colloquially .. "there is no doubt about it, the Comma Johanneum was in Cyprian's Bible".) And some writers have seen the denial of the verse in the Bible of Cyprian as worthy of special note and humor. -->
Ad Jubaianum (Epistle 73)
Rujukan kedua dari Cyprian yang berkaitan dengan Comma Johanneum adalah dari Ad Jubaianum 23.12. Cyprian menulis dalam rangka diskusi tentang baptisan: Knittel menekankan bahwa Cyprian sangat mengenal Alkitab dalam bahasa Yunani maupun bahasa Latin. "Cyprian memahami bahasa Yunani. Ia membaca Homer, Plato, Hermes Trismegiatus dan Hippocrates... ia menerjemahkan ke dalam bahasa Latin, surat dalam bahasa Yunani yang ditulis oleh Firmilianus untuknya ...". UBS-4 menulis dalam catatan mengenai penambahan teks Comma Johanneum sebagai "(Cyprian)".
Origen
Origen tidak pernah mengutip secara langsung ayat ini, dan sejumlah pakar menganggapnya sebagai bukti tidak adanya ayat ini pada zamannya, tetapi selain Origen diduga bersimpati terhadap penentangan doktrin Trinitas, ia sebenarnya memiliki rujukan kepada Comma.
Scholium untuk Mazmur 123:2
Dalam scholium untuk Mazmur 123 yang diyakini dibuat oleh Origen terdapat komentari:
Ini dianggap oleh banyak komentator, termasuk sumber terjemahan Nathaniel Ellsworth Cornwall sebagai acuan untuk ayat 7. Ellsworth khususnya membahas komentar Richard Porson sebagai tanggapan bukti dari komentari Mazmur "Hubungan kimia kritis yang dapat mengekstraksi doktrin Trinitas dari tempat ini tentunya merupakan penyulingan yang indah". Fabricius menulis mengenai kata-kata Origen ini "ad locum 1 Joh v. 7 alludi ab origene non est dubitandum".
Athanasius
Athanasius dari Aleksandria rupanya tidak pernah mengutip ayat ini secara langsung dalam tulisan-tulisannya, sehingga dipakai sebagai bukti tidak adanya ayat ini. Namun, ada bukti-bukti lain bahwa Athanasius mengetahui adanya Comma tersebut.
Perdebatan Athanasius dengan Arius pada Konsili Nicea, Ps-Athanasius
Secara tradisional, Athanasius dianggap memberi dukungan terhadap keaslian Comma, salah satu alasannya adalah "Perdebatan Athanasius dengan Arius pada Konsili Nicea" (Disputation with Arius at the Council of Nicea) yang disebarkan bersama-sama karya-karya Athanasius. Di sana tertulis: Sekarang, banyak pakar menganggap tulisan ini adalah karya kemudian, mungkin oleh Maximus the Confessor. Charles Forster dalam New Plea berargumen bahwa gaya tulisannya serupa dengan Athanasius. Meskipun pengarang dan tarikhnya masih diperdebatkan, rujukan bahasa Yunani ini langsung berkaitan dengan kontroversi Trinitarian-Arian, dan salah satu yang diyakini merupakan catatan dari Nicea ketika perdebatan doktrin itu sedang berlangsung. Rujukan ini ditulis dalam UBS-3 untuk mendukung pemuatan ayat, tetapi dihapus dari UBS-4 dengan alasan yang tidak diketahui.
Synopsis of Scripture, sering diyakini merupakan tulisan Athanasius, juga dirujuk sebagai indikator adanya Comma.
Priscillian dari Avila
Kutipan tertua yang dianggap merujuk langsung kepada Comma Johanneum dalam Surat 1 Yohanes adalah dari seorang Spanyol, Priscillian, sekitar tahun 380.
Georg Strecker menambahkan konteksnya: "Contoh tertua yang tidak diragukan adalah dalam tulisan Priscillian Liber apologeticus I.4 (CSEL 18.6). Priscillian mungkin seorang Sabellianis atau Modalis, yang fokus utamanya adalah pada pernyataan penutup mengenai saksi-saksi sorgawi (“dan ketiganya, sang Bapa, sang Firman, sang Roh Kudus, adalah satu”). Di sini pendapat teologisnya dikonfirmasi: bahwa ketiga persona Trinitas hanya merupakan mode atau cara penampakan satu Allah. Pengamatan ini menyebabkan sejumlah penafsir menganggap bahwa Priscillian sendirilah yang menciptakan Comma Johanneum. Namun, ada tanda-tanda bahwa Comma Johanneum, meskipun tiada kesaksian pasti, sudah ada sebelum Priscillian...".
Expositio Fidei
Rujukan awal komplementer lain adalah suatu "Eksposisi iman" yang diterbitkan pada tahun 1883 oleh Carl Paul Caspari dari naskah karya Ambrosius yang juga memuat fragmen Kanon Muratori.
Edgar Simmons Buchanan, menunjuk bahwa bacaan "in Christo Iesu" sangat bernilai secara tekstual, merujuk kepada 1 Yohanes 5:7.
Pengarangnya tidak dapat dipastikan, tetapi sering ditempatkan pada zaman yang sama dengan Priscillian.
Gregory dari Nazanzius
Gregory dari Nazanzius (seorang Bapa gereja berbahasa Yunani dari abad ke-4), meskipun tidak langsung mengutip nas tersebut, secara spesifik mengacu kepada bagian itu dan mempersoalkan struktur gramatik jika Comma itu dihilangkan. Gregory menulis:
Konsili Karthago 484 M
"Comma ini.... digunakan di Karthago pada tahun 484 ketika uskup-uskup Katolik (anti-Arian) dari Afrika Utara mengakui iman mereka di hadapan "Huneric the Vandal" (Victor de Vita, Historia persecutionis Africanae Prov 2.82 [3.11]; CSEL, 7, 60)" Pengakuan iman ini mewakili ratusan uskup-uskup ortodoks menyertakan bagian ini, emphasizing the heavenly witnesses to teach luce clarius (clearer than the light):
Kitab-kitab mengenai Trinitas dan "Contra Varimadum"
Ada rujukan-rujukan tambahan berkaitan Comma Johanneum yang berasal dari zaman Konsili Karthago, termasuk yang diyakini ditulis oleh Vigilius Tapsensis yang turut menghadiri Konsili tersebut. Raymond Brown memberikan satu ringkasan: "...pada abad setelah Priscillian, kemunculan utama Comma ini adalah dalam traktat-traktat yang membela Trinitas. Dalam PL 62 227-334 terdapat satu karyat De Trinitate terdiri dari dua belas jilid... Dalam jilid 1 dan 10 (PL 62, 243D, 246B, 297B) Comma ini dikutip tiga kali. Karya lain tentang Trinitas terdiri dari tiga jilid Contra Varimadum ... berasal dari Afrika Utara sangat mungkin dari sekitar tahun 450. Comma ini dikuktip dalam 1.5 (CC 90, 20-21)."
Satu rujukan dalam De Trinitate, dari jilid V. Rujukan-rujukan ini dalam UBS apparatus ditulis sebagai "Ps-Vigilius".
Rujukan dari "Contra Varimadum": Dalam apparatus UBS ditulis sebagai "Varimadum".
Ebrard, dalam merujuk kutipan ini berkomentar, "Kita melihat bahwa di hadapannya terdapat sebuah bacaan Perjanjian Baru dalam bentuk terkorupsi ("aqua, sanguis et caro, et tres in nobis sunt") ; tetapi juga, bahwa gloss itu sudah ada di dalam teks, dan bukan hanya dalam satu salinan saja, tetapi sudah sangat tersebar luas dan diakui di Barat sehingga dipakai olehnya bona fide dalam perdebatannya dengan lawan dari golongan Arian."
Fulgentius dari Ruspe
Pada abad ke-6, Fulgentius dari Ruspe, sebagaimana Cyprian adalah seorang bapa gereja Afrika Utara, ahli dalam bahasa Yunani maupun bahasa Latin (bahasa ibunya), menggunakan ayat ini dalam perdebatan doktrinal pada zamannya.
Contra Arianos
Kutipan dari Responsio contra Arianos "Respons melawan kelompok Arian" Migne (Ad 10; CC 91A, 797).
Kemudian Fulgentius mendiskusikan rujukan terdahulu oleh Cyprian, dan jalinan kedua ayat dari Yohanes, dan 1 Yohanes 5:7.
Contra Fabianum
Rujukan lain mengenai Comma Johanneum dari Fulgentius terdapat dalam Contra Fabianum Fragmenta Migne (Frag. 21.4: CC 01A,797)
De Trinitate ad Felicem
Juga dari Fulgentius dalam, De Trinitate ad Felicem:
Sekarang rujukan-rujukan ini umumnya diterima sebagai bukti bahwa Comma tersebut ada di dalam Alkitab milik Fulgentius. Dalam menjawab penyangkalan oleh Thomas Emlyn, George Benson, Richard Porson, Samuel Lee dan John Oxlee mengenai keberadaan ayat ini dalam Alkitab Fulgentius, Henry Thomas Armfield memberikan kesimpulannya: "Tentunya jelas dari tulisan-tulisan Fulgentius, bahwa ia sendiri telah melihat salinan-salinan Perjanjian Baru; dan mereka yang berdebat dengannya tidak memberikan keberatan bahwa ayat itu tidak ada dalam Surat St. Yohanes." Armfield juga meneliti perbandingan antara Facundus dan Fulgentius dengan dalam. Keduanya sering dibandingkan berkaitan dengan rujukan Cyprian mereka, di mana Facundus dikutip mendukung Cyprian terlibat dalam penafsiran mistikal.
Adversus Pintam Episcopum Arianum
Sebuah rujukan dalam De Fide Catholica adversus Pintam episcopum Arianum yaitu suatu Testimonia de Trinitate: telah dipindahkan dari daftar karya Fulgentius ke pengarang lain yang hanya diberi label "seorang kontrovertis Katolik dari zaman yang sama" (dan oleh Karl Künstle dirujuk sebagai Pseudo-Fulgentius).
Ikhtisar kesaksian naskah-naskah bahasa Latin 400-550 M
Raymond Brown dan Georg Strecker adalah dua pakar modern yang merujuk bukti-bukti/saksi-saksi adanya ayat tersebut dari naskah-naskah bahasa Latin, dan yang menunjukkan kutipan ayat-ayat yang sering dipakai dalam kontroversi Kristologi dan Trinitarian. Strecker menulis: "Meskipun tidak ada atestasi jelas bagi Comma Johanneum pada masa sebelum Priscillian, setelah dia bagian ini dikutip lebih sering, paling banyak untuk menguatkan bukti bagi Trinitas, berlawanan dengan ide Priscillian sendiri. Sebagai contoh dapat dikutip dua belas buku De Trinitate dan tiga buku Contra Varimadum. Para pengarang dan tarikh penulisan tidak diketahui, tetapi tarikh abad ke-5 sangat mungkin. Satu tambahan yang perlu disebut adalah Historia persecutionis oleh Victor, uskup Vita di Afrika Utara (~ tahun 485), serta Responsio contra Arianos oleh Fulgentius (10; CChr 91.93); dan akhirnya sebuah prolog Surat-surat Am dari periode tahun 550."
Sebaliknya, eksposisi ayat-ayat dan komentari ini dilewatkan oleh dua sumber akademik yang paling sering dikutip, Bruce Metzger dan NETBible.
Cassiodorus
Cassiodorus menulis beberapa komentari Alkitab, dan mengenai naskah-naskah bahasa Latin, Vetus Latina maupun Vulgata, serta ahli dalam bahasa Yunani. Dalam Complexiones in Epistolis Apostolorum, pertama kali dipublikasikan pada tahun 1721 oleh Scipio Maffei, pada bagian komentari untuk 1 Yohanes, dari Cassiodorus corpus, ia menulis: <!-- Thomas Joseph Lamy describes the Cassiodorus section and references that Tischendorf saw this as Cassiodorus having the text in his Bible. However, earlier "Porson endeavoured to show that Cassiodorius had, in his copy, no more than the 8th verse, to which he added the gloss of Eucherius, with whose writings he was acquainted." Westcott in Notes on Selected Readings, 1882 p. 105 says that Cassiodorus paraphrased the verse. However, in The Epistles of St. John, 1886, p. 204 Westcott writes "...the language of Cassiodorus (c. 550) seems to me to show that he did not find the gloss in his text of St John, though he accepted it as a true interpretation of the apostle's words.", following Porson and Turton (as indicated in the 1883 edition). -->
Isidore of Seville
Pada awal abad ke-7, Testimonia Divinae Scripturae et Patrum sering diakui sebagai karya Isidore dari Seville: Arthur-Marie Le Hir menyatakan bahwa bukti-bukti seperti Isidore dan komentari Ambrose Ansbert tentang Kitab Wahyu menunjukkan sirkulasi awal Vulgata dengan ayat ini dan seharusnya juga dipertimbangkan dalam topik teks Vulgata asli karya Hieronimus dan keotentikan Prolog Vulgata. Cassiodorus juga diindikasikan merefleksikan teks Vulgata, bukan hanya Vetus Latina.
Ambrose Ansbert
Ansbert merujuk ayat Alkitab ini dalam komentari Kitab Wahyu yang ditulisnya: Menurut Harrower: "Ambrose Ansbert, pada pertengahan abad ke-8, menulis sebuah komentar tentang Kitab Wahyu, di mana ayat ini diterapkan, dalam menjelaskan ayat ke-5 pasal pertama kitab Wahyu".
Komentari-komentari bahasa Latin
Pada periode abad pertengahan ini (abad ke-10 sampai ke-15), kebanyakan komentari Alkitab ditulis dalam bahasa Latin. Rujukan-rujukan dalam era ini sangat banyak dan luas. Beberapa penulis terkenal yang menggunakan Comma sebagai kitab suci, di samping Peter Lombard dan Joachim of Fiore, termasuk Gerbert dari Aurillac (Paus Sylvester), Peter Abelard, Bernard dari Clairvaux, Duns Scotus, Roger dari Wendover (sejarawan, termasuk anggota Konsili Lateran), Thomas Aquinas (banyak menggunakan ayat ini, termasuk satu yang mengutip kata-kata Origen tentang "tiga yang memberi kesaksian di sorga"), William dari Ockham (yang memulai teori "Ockham razor"), Nicholas dari Lyra dan komentari Glossa Ordinaria.
Komentari-komentari bahasa Yunani
Emanual Calecas pada abad ke-14 dan Joseph Bryennius (~ 1350-1430) pada abad ke-15 meruuk Comma ini dalam tulisan bahasa Yunani mereka.
Gereja Ortodoks tetap menerima Comma sebagai bagian kitab suci meskipun tidak ada pada baris bahasa Yunani. Pengakuan Iman Ortodoks, diterbitkan dalam bahasa Yunani pada tahun 1643 oleh pakar ahli banyak bahasa, Peter Mogila, secara spesifik merujuk kepada Comma ini. "Sebagaimana sang Penginjil mengajarkan (1 Yohanes v. 7.) Ada tiga yang memberi kesaksian di sorga, sang Bapa, sang Firman, dan sang Roh Kudus, dan ketiganya adalah satu ..."
Armenia - Synod of Sis
Surat Gregory, Uskup di Sis, kepada Haitho ~ tahun 1270 menggunakan 1 Yohanes 5:7 dalam konteks penggunaan air di dalam misa. Sinode Sis tahun 1307 mengutip jelas ayat ini, dan mempererat hubungan dengan Roma. <!-- Commentators generally see the Armenian text from the 1200s on as having been modified by the interaction with the Latin church and Bible, including the addition of the Comma in some mss.
Manuscripts and special notations
There are a number of special manuscript notations and entries relating to 1 John 5:7. Vulgate scholar Samuel Berger reports on MS 13174 in the Bibliothèque nationale in Paris that shows the scribe listing four distinct textual variations of the heavenly witnesses. Three are understood by the scribe to have textual lineages of Athanasius, Augustine and Fulgentius. The Franciscan Correctorium gives a note about there being manuscripts with the verses transposed. The Regensburg ms. referenced by Fickermann discusses the positions of Jerome and Augustine. The Glossa Ordinaria discusses the Vulgate Prologue in the Preface, in addition to its commentary section on the verse. John J. Contrini in Haimo of Auxerre, Abbot of Sasceium (Cessy-les-Bois), and a New Sermon on I John v. 4-10 discusses a 9th-century manuscript and the Leiden sermon.
Erasmus dan Textus Receptus
The central figure in the 16th-century history of the Comma Johanneum is the humanist Erasmus, and his efforts leading to the publication of the Greek New Testament. The Comma was omitted in the first edition in 1516, the Novum Instrumentum omne: diligenter ab Erasmo Roterodamo recognitum & emendatum and the second edition of 1519. The verse is placed in the third edition, published in 1522, and those of 1527 and 1535.
Ratio Seu Methodus and Paraphrase
Erasmus included the Comma, with commentary, in his paraphrase edition, first published in 1520. And in "Ratio seu Methodus compendio perveniendi ad veram theologiam", first published in 1518, Erasmus included the Comma in the interpretation of John 12 and 13. Erasmian scholar John Jack Bateman, discussing the Paraphrase and the Ratio verae theologiae, says of these uses of the Comma that "Erasmus attributes some authority to it despite any doubts he had about its transmission in the Greek text."
Controversies
The New Testament of Erasmus provoked critical responses that focused on a number of verses, including his text and translation decisions on Romans 9:5, John 1:1, 1 Timothy 1:17, Titus 2:13 and Philippians 2:6. The absence of the Comma from the first two editions received a sharp response from churchmen and scholars, and was discussed and defended by Erasmus in the correspondence with Edward Lee and Lopez de Zúñiga (Stunica), and Erasmus is also known to have referenced the verse in correspondence with Antoine Brugnard in 1518. The first two Erasmus editions only had a small note about the verse. The major Erasmus writing regarding Comma issues was in the Annotationes to the third edition of 1522, expanded in the fourth edition of 1527 and then given a small addition in the fifth edition of 1535.
The 'Erasmus Promise'
Erasmus is said to have replied to his critics that the Comma did not occur in any of the Greek manuscripts he could find, but that he would add it to future editions if it appeared in a single Greek manuscript. Such a manuscript was subsequently produced, some say concocted, by a Franciscan, and Erasmus, true to his word, added the Comma to his 1522 edition, but with a lengthy footnote setting out his suspicion that the manuscript had been prepared expressly to confute him. This Erasmus change was accepted into the Received Text editions, the chief source for the King James Version, thereby fixing the Comma firmly in the English-language scriptures for centuries.
Although the story of Erasmus' promise has been accepted as fact by scholars, repeated by even so eminent an authority as Bruce M. Metzger, Metzger later, on pg 291 (n2) of the (new) 3rd edition of The Text of the New Testament, writes: "What is said on p. 101 above about Erasmus' promise to include the Comma Johanneum if one Greek manuscript were found that contained it, and his subsequent suspicion that MS. 61 was written expressly to force him to do so, needs to be corrected in the light of the research of H.J. de Jonge, a specialist in Erasmian studies who finds no explicit evidence that supports this frequently made assertion. In A History of the Debate over 1 John 5:7,8, Michael Maynard records that H.J. de Jonge, the Dean of the Faculty of Theology at Rijksuniversiteit (Leiden, Netherlands), a recognized specialist in Erasmian studies, refuted the myth of a promise in 1980, stating that Metzger's view on Erasmus' promise "has no foundation in Erasmus' work. Consequently it is highly improbable that he included the difficult passage because he considered himself bound by any such promise." In a letter of June 13, 1995, to Maynard, de Jonge wrote:
The 'Textus Receptus'
The term Textus Receptus commonly refers to one of Erasmus's later editions or one of the works derived from them. The Schaff-Herzog Encyclopedia, a Protestant reference published in 1914, offers a quote on the TR from Ezra Abbot (1819–1884), who worked with Philip Schaff on the American Revision committee translating from the Westcott-Hort text: "The textus receptus, slavishly followed, with slight diversities, in hundreds of editions, and substantially represented in all the principal modern Protestant translations prior to the nineteenth century, thus resolves itself essentially into that of the last edition of Erasmus, framed from a few modern and inferior manuscripts and the Complutensian Polyglot, in the infancy of Biblical criticism. In more than twenty places its reading is supported by the authority of no known Greek manuscript."
From a position of defending the Textus Receptus, Edward Freer Hills would consider this quote from Ezra Abbot as the "The Naturalistic, Critical View of the Textus Receptus" and summarized his overall understanding: "We believe that the formation of the Textus Receptus was guided by the special providence of God. There were three ways in which the editors of the Textus Receptus Erasmus, Stephanus, Beza, and the Elzevirs, were providentially guided. In the first place, they were guided by the manuscripts which God in His providence had made available to them. In the second place, they were guided by the providential circumstances in which they found themselves. Then in the third place, and most of all, they were guided by the common faith."
Propulsi kelautan
Propulsi kelautan adalah mekanisme atau sistem yang digunakan untuk menghasilkan daya dorong untuk memindahkan kapal atau perahu di air. Sementara dayung dan layar masih digunakan pada beberapa perahu kecil, sebagian besar kapal-kapal modern didorong oleh sistem mekanis yang terdiri dari motor atau mesin yang memutar baling-baling, atau lebih jarang, di drive jet, impeller. Marine engineering adalah disiplin berkaitan dengan desain sistem propulsi kelautan.
Comma Johanneum
Verse debate, 1500 to today
"...the authenticity of this passage has been controverted, from the beginning of the 16th century, down to the present day ... no passage in the Bible has ever occasioned a dispute so violent and so general in the Church. Catholics, Lutherans, Calvinists, Socinians, in short all Religious Sects whatever, who appeal to the New Testament as authority, have taken part in the contest."
The history of the Comma in the centuries following the development of the Textus Receptus in the 1500s has been one of initial general acceptance as scripture, to a period of spirited debate, and then to the general modern scholarship rejection, with continued studies and limited exceptions.
Propulsi kelautan
Mesin uap adalah mesin mekanik yang pertama digunakan dalam propulsi laut, tetapi sebagian besar telah digantikan oleh mesin diesel dua-stroke atau empat-stroke, motor tempel, dan mesin turbin gas pada kapal cepat. Reaktor nuklir menghasilkan uap yang digunakan untuk menggerakkan kapal perang, dan ada upaya untuk memanfaatkan mereka untuk daya kapal komersial. Motor listrik telah digunakan pada kapal selam dan kapal listrik dan telah diusulkan untuk propulsi hemat energi. Perkembangan terbaru dalam mesin berbahan bakar gas alam cair (LNG) yang mendapatkan pengakuan untuk emisi rendah dan keuntungan biaya.
Endangered Species Act
Endangered Species Act of 1973 (ESA;, et seq.) adalah salah satu hukum lingkungan Amerika Serikat yang ditetapkan pada tahun 1970-an. Undang-undang ini ditandatangani menjadi hukum oleh Presiden Richard Nixon pada tanggal 28 Desember 1973, dan dirancang untuk melindungi spesies yang terancam punah. Mahkamah Agung Amerika Serikat menetapkan bahwa tujuan Kongres adalah untuk menghentikan kepunahan spesies.
Comma Johanneum
Phase 2, Authenticity attacked and defended, Richard Simon into the 1700s, Newton, Mill and Bengel
The 2nd dispute stage begins with Sandius, the Arian around 1670. Francis Turretin published De Tribus Testibus Coelestibus  in 1674 and the verse was a central focus of the writings of Symon Patrick. In 1689 the attack on authenticity by Richard Simon was published in English, in his Critical History of the Text of the New Testament. Many responded directly to the views of Simon, including Thomas Smith, Friedrich Kettner, James Benigne Bossuet, Johann Majus, Thomas Ittigius, Abraham Taylor and the published sermons of Edmund Calamy. There was the famous verse defenses by John Mill and later by Johann Bengel. Also in this era was the David Martin and Thomas Emlyn debate. There were attacks on authenticity by Richard Bentley and Samuel Clarke and William Whiston and defense of authenticity by John Guyse in the Practical Expositor. There were writings by numerous additional scholars, including publication in London of Isaac Newton's Two Letters in 1754, which he had written to John Locke in 1690. The mariner's compass poem of Bengel was given in a slightly modified form by John Wesley.
Travis and Porson Debate
The third stage of the controversy begins with the quote from Edward Gibbon in 1776: Followed by the response of George Travis that led to the Porson-Travis debate. In the 1794 3rd edition of Letters to Edward Gibbon, George Travis included a 42-part appendix with source references. Another event coincided with the inauguration of this stage of the debate: "a great stirring in sacred science was certainly going on. Griesbach's first edition of the New Testament (1775-7) marks the commencement of a new era." The Griesbach GNT provided an alternative to the Received Text editions to assist as scholarship textual legitimacy for opponents of the verse.
Early 1800s scholarship
Butler also mentions Michaelis and Herbert Marsh, along with Adam Clarke, leading up to the time of his publication. Griesbach included his Diatribe with his Greek New Testament which omitted the verse. Frederick Nolan, John Oxlee, William Hales, Thomas Burgess, Thomas Turton, William Brownlee and John Jones were among the major contributors in the third stage in the early 1800s. Also Franz Anton Knittel was translated into English by William Evanson and William Aldis Wright wrote a forty page Appendix that was added to his translation of Biblical Hermeneutics by Georg Friedrich Seiler. The principal language of the debate switched from the earlier Latin preponderance, to more English, and some German.
Modern phases
The next period, from approximately 1835 to 1990, was comparatively quiet, yet still vibrant.
1800s after major debate decades
Some highlights from this era are the Nicholas Wiseman Old Latin and Speculum scholarship, the defense of the verse by the Germans Sander, Besser and Mayer, the Charles Forster New Plea book which revisited Richard Porson's arguments, and the earlier work by his friend Arthur-Marie Le Hir, Discoveries included the Priscillian reference and Exposito Fidei. Also Old Latin manuscripts including La Cava, and the moving up of the date of the Vulgate Prologue due to its being found in Codex Fuldensis. Ezra Abbot wrote on 1 John V.7 and Luther's German Bible and Scrivener's analysis came forth in Six Lectures and Plain Introduction. In the 1881 Revision came the full removal of the verse. Daniel McCarthy noted the change in position among the textual scholars, and in French there was the sharp Roman Catholic debate in the 1880s involving Pierre Rambouillet, Auguste-François Maunoury, Jean Michel Alfred Vacant, Elie Philippe and Paulin Martin. In Germany Wilhelm Kölling defended authenticity, and in Ireland Charles Vincent Dolman wrote about the Revision and the Comma in the Dulbin Review, noting that "the heavenly witnesses have departed".
20th century
The 20th century saw the scholarship of Alan England Brooke and Joseph Pohle, the RCC controversy following the 1897 Papal declaration as to whether the verse could be challenged by Catholic scholars, the Karl Künstle Priscillian-origin theory, the detailed scholarship of Augustus Bludau in many papers, the Eduard Riggenbach book, and the Franz Pieper and Edward Hills defenses. There were specialty papers by Anton Baumstark (Syriac reference), Norbert Fickermann (Augustine), Claude Jenkins (Bede), Mateo del Alamo, Teófilo Ayuso Marazuela, Franz Posset (Luther) and Rykle Borger (Peshitta). Verse dismissals, such as that given by Bruce Metzger, became popular. There was the fine technical scholarship of Raymond Brown. And the continuing publication and studies of the Erasmus correspondence, writings and Annotations, some with English translation. From Germany came Walter Thiele's Old Latin studies and sympathy for the Comma being in the Bible of Cyprian, and the research by Henk de Jonge on Erasmus and the Received Text and the Comma.
Recent scholarship to the 21st century
The last 20 years have seen a popular revival of interest in the historic verse controversies and the textual debate. Factors include the growth of interest in the Received Text and the Authorized Version (including the King James Version Only movement) and the questioning of Critical Text theories, the 1995 book by Michael Maynard documenting the historical debate on 1 John 5:7, and the internet ability to spur research and discussion with participatory interaction. In this period, King James Bible defenders and opponents wrote a number of papers on the Johannine Comma, usually published in evangelical literature and on the internet. In textual criticism scholarship circles, the book by Klaus Wachtel Der Byzantinische Text Der Katholischen Briefe: Eine Untersuchung Zur Entstehung Der Koine Des Neuen Testaments, 1995 contains a section with detailed studies on the Comma. Similarly, Der einzig wahre Bibeltext?, published in 2006 by K. Martin Heide. Special interest has been given to the studies of the Codex Vaticanus umlauts by Philip Barton Payne and Paul Canart, senior paleographer at the Vatican Library. The Erasmus studies have continued, including research on the Valladolid inquiry by Peter G. Bietenholz and Lu Ann Homza. Jan Krans has written on conjectural emendation and other textual topics, looking closely at the Received Text work of Erasmus and Beza. And some elements of the recent scholarship commentary have been especially dismissive and negative.
Isaac Newton
Isaac Newton (1643–1727), best known today for his many contributions to mathematics and physics, also wrote extensively on Biblical matters. In a 1690 treatise entitled An Historical Account of Two Notable Corruptions of Scripture, he summed up the history of the comma and his own belief that it was introduced, intentionally or by accident, into a Latin text during the 4th or 5th century, a time when he believed the Church to be rife with corruption:
"In all the vehement universal and lasting controversy about the Trinity in Jerome's time and both before and long enough after it, this text of the "three in heaven" was never once thought of. It is now in everybody’s mouth and accounted the main text for the business and would assuredly have been so too with them, had it been in their books."
Arguments against authenticity from 1808 "improved version"
In the 1808 New Testament in an improved version, upon the basis of Archbishop Newcome's new translation, which did not contain the Comma Johanneum, the editors explained their reasons for rejecting the Textus Receptus for the verse as follows: "1. This text concerning the heavenly witnesses is not contained in any Greek manuscript which was written earlier than the fifteenth century. 2. Nor in any Latin manuscript earlier than the ninth century. 3. It is not found in any of the ancient versions. 4. It is not cited by any of the Greek ecclesiastical writers, though to prove the doctrine of the Trinity they have cited the words both before and after this text 5. It is not cited by any of the early Latin fathers, even when the subjects upon which they treat would naturally have led them to appeal to its authority. 6. It is first cited by Virgilius Tapsensis, a Latin writer of no credit, in the latter end of the fifth century, and by him it is suspected to have been forged. 7. It has been omitted as spurious in many editions of the New Testament since the Reformation:—in the two first of Erasmus, in those of Aldus, Colinaus, Zwinglius, and lately of Griesbach. 8. It was omitted by Luther in his German version. In the old English Bibles of Henry VIII, Edward VI, and Elizabeth, it was printed in small types, or included in brackets: but between the years 1566 and 1580 it began to be printed as it now stands; by whose authority, is not known."
Textual analysis summarized
The Comma is not in the two oldest pure Vulgate manuscripts, Fuldensis and Amiatinus, although it is referenced in the Prologue of Fuldensis. Overall, it is estimated that over 95% of the thousands of Vulgate MSS. contain the verse. The Vulgate was developed from Vetus Latina manuscripts, updated by Jerome utilizing the Greek fountainhead.
The Comma does not appear in the older Greek manuscripts. Nestle-Aland is aware of eight Greek manuscripts that contain the comma. The date of the addition is late, probably dating to the time of Erasmus. In one manuscript, back-translated into Greek from the Vulgate, the phrase "and these three are one" is not present.
No Syriac manuscripts include the Comma, and its presence in some printed Syriac Bibles is due to back-translation from the Latin Vulgate. Coptic manuscripts and those from Ethiopian churches also do not include the verse, although these churches similarly have accepted the Comma into their modern print editions. UBS-4 indicates arm-mss in support of the verse, and also arm-mss against, indicating that some but not all Armenian manuscripts include the Comma.
Roman Catholic Church
The Roman Catholic Church at the Council of Trent in 1546 defined the Biblical canon as "the entire books with all their parts, as these have been wont to be read in the Catholic Church and are contained in the old Latin Vulgate." "On the Catholic side, the Comma appeared in both the Sixtine (1590) and the Clementine (1592) editions of the Vulgate, the latter of which became the official Bible of the Roman Catholic Church." Although the revised Vulgate contained the Comma, the earliest known copies did not, leaving the status of the Comma Johanneum unclear. On 13 January 1897, during a period of reaction in the Church, the Holy Office decreed that Catholic theologians could not "with safety" deny or call into doubt the Comma's authenticity. Pope Leo XIII approved this decision two days later, though his approval was not in forma specifica —that is, Leo XIII did not invest his full papal authority in the matter, leaving the decree with the ordinary authority possessed by the Holy Office. Three decades later, on 2 June 1927, the more liberal Pope Pius XI decreed that the Comma Johanneum was open to dispute.
Commentary and interpretation
There have been a wide variety of verse interpretations. This is true for those who accept as authentic as well as for those who offer commentary on the Johannine writings, the Epistle of 1 John, or the singular chapter five, with the Comma absent.
For those accepting the verse, one major issue is whether the unity is one of essence or testimony. Sometimes the commentaries include textual and internal analysis, often not. These quote extracts are the parts that emphasize exegesis and interpretation.
Gramatika 1 Yohanes 5:7-8
Dalam ayat-ayat kutipan di bawah ini, tiga huruf dalam tanda kurung "[" "]" menyatakan kasus, jumlah, dan gender (dalam urutan yang sama) kata sebelumnya. Huruf pertama dapat berupa “n” untuk nominatif atau “a” untuk akusatif atau “g” untuk genitif atau “d” untuk datif. Huruf kedua dapat berupa “s” untuk singular/bentuk tunggal atau “p” untuk plural/bentuk jamak. Huruf ketiga dapat berupa “n” untuk "neuter"/netral atau “m” untuk maskulin/bentuk jantan atau “f” untuk feminin/bentuk betina.
Johann Bengel, Eugenius Bulgaris, John Oxlee and Daniel Wallace state that the articular (preceded by an article) participle οι μαρτυρουντες (the-ones bearing-witness) preceding the three articular nouns ΤΟ πνευμα και ΤΟ υδωρ και ΤΟ αιμα (THE Spirit [or spirit] and THE water and THE blood) in 1 John 5:8 in the Received Text and in 1 John 5:7-8 in the Critical Text and Majority Text functions as a substantive and that it therefore must (and does) agree with the natural number and gender (plural masculine) of the idea being expressed (persons because the Spirit [or spirit] and the water and the blood symbolize three persons [personification]), although they do not all agree on the identity of the three persons that are symbolized by those three nouns.
In contrast, Frederick Nolan is the first person to claim that the articular participle οι μαρτυρουντες (the-ones bearing-witness) in 1 John 5:8 in the Received Text and in 1 John 5:7-8 in the Critical Text and Majority Text functions as an adjective that modifies the three subsequent articular nouns ΤΟ πνευμα και ΤΟ υδωρ και ΤΟ αιμα (THE Spirit [or spirit] and THE water and THE blood) and that it therefore must (but does not) agree with the grammatical gender (neuter) of the first subsequent articular noun ΤΟ πνευμα (THE Spirit [or spirit]).
Liga Prima Indonesia 2011–2012
Liga Prima Indonesia 2011-12 adalah musim perdana penyelenggaraan Liga Prima Indonesia (IPL), sebuah kompetisi sepak bola profesional yang menggantikan Liga Super Indonesia (ISL) sebagai divisi tertinggi sepak bola Indonesia.
Endangered Species Act
Undang-undang ini dijalankan oleh dua badan federal, yaitu United States Fish and Wildlife Service (FWS) dan National Oceanic and Atmospheric Administration (NOAA).
Liga Prima Indonesia 2011–2012
Persiapan
PSSI menetapkan 24 tim sebagai peserta IPL, yang terdiri dari 18 klub yang merupakan klub yang memang berhak tampil dalam liga level teratas musim ini (14 klub peserta LSI 2010–11 yang memiliki posisi tertinggi dan 4 klub promosi dari Divisi Utama 2010–11) dan 6 klub yang ditunjuk oleh PSSI dengan berbagai pertimbangan (3 klub eks peserta LSI 2010–11 yang pindah ke LPI; 2 klub berdasarkan alasan sejarah, basis pendukung yang kuat, dan keinginan sponsor; dan 1 klub yang merupakan tim degradasi terbaik). Pada tanggal 27 Oktober 2011, CEO PT LPIS, Widjajanto mengumumkan bahwa 18 klub telah mendaftarkan diri sebagai peserta IPL. Hal ini kemudian dibantah keesokan harinya, dimana 6 dari 18 klub yang diumumkan oleh Widjajanto ternyata mengikuti RUPS PT LI dan mendukung penyelenggaraan LSI. Sehingga apabila ditambah dengan 6 klub yang memang tidak mendaftarkan diri, secara keseluruhan terdapat 12 klub yang menolak menjadi peserta IPL, yaitu: 🇨🇴
Ke-12 klub ini kemudian tercatat sebagai peserta LSI 2011–12 yang akan diselenggarakan oleh PT LI.
Propulsi kelautan
Baling-baling
Propeler (atau baling-baling) adalah kitiran untuk menjalankan kapal atau pesawat terbang. Kitiran ini memindahkan tenaga dengan mengkonversi gerakan rotasi menjadi daya dorong untuk menggerakkan sebuah kendaraan seperti pesawat terbang, kapal atau kapal selam untuk melalui suatu massa seperti air atau udara, dengan memutar dua atau lebih bilah kembar dari sebuah poros utama.
Chris Bell
Chris atau Christopher Bell dapat mengacu pada:
Propulsi kelautan
Mesin tempel
Mesin tempel adalah mesin penggerak pada perahu, ataupun kapal kecil yang terdiri dari mesin penggerak, transmisi, propeler ataupun jet air. Mesin ditempelkan pada buritan perahu. Selain sebagai penggerak mesin tempel juga digunakan untuk mengemudikan perahu/kapal dengan memutar mesin beserta propeler pada suatu sumbu.
Pump-jet
Pump-jet, hydrojet, atau water jet adalah sistem kelautan yang menciptakan sebuah jet air untuk propulsi.
Propulsi kelautan nuklir
Propulsi kelautan nuklir adalah penggerak dari kapal dengan daya yang disediakan oleh reaktor nuklir. Propulsi nuklir angkatan laut adalah propulsi yang secara khusus mengacu pada kapal perang angkatan laut (lihat navy Nuklir). Sangat sedikit kapal nuklir sipil eksperimental telah dibangun.
Comma Johanneum
Gramatika 1 Yohanes 5:7-8
Nolan claims that the reason that this does not occur in 1 John 5:8 in the Received Text is that the articular participle οι μαρτυρουντες (the-ones bearing-witness) in 1 John 5:8 in the Received Text is attracted in gender to the articular participle  οι μαρτυρουντες (the-ones bearing-witness) in 1 John 5:7 in the Received Text, and that this proves that John wrote 1 John 5:7 in the Received Text.
Nolan claims that the reason that this does not occur in 1 John 5:7-8 in the Critical Text or Majority Text is that the articular participle οι μαρτυρουντες (the-ones bearing-witness) in 1 John 5:7 in the Critical Text and Majority Text agrees with the grammatical gender (masculine) of the first subsequent articular noun Ο πατηρ (THE Father) in the absent Johannine Comma, and that this proves that John wrote the Johannine Comma.
Robert Dabney and Edward Hills later promote Nolan’s claim.
As explained by Herbert Smyth, in order for an articular adjective (or articular participle) to agree with a subsequent noun, it must function as an adjective that modifies a subsequent noun (or nouns), and in order for that to occur, it must be in an article-adjective-noun (or article-adjective-noun-kai-noun) configuration and must agree in case, number and gender (all three) with the subsequent noun (if there is one noun) or first subsequent noun (if there are multiple nouns), in which the subsequent noun (or nouns) is anarthrous (not preceded by an article), as in John 6:57, 1 Timothy 1:11 and Titus 2:13 (compare Revelation 6:14).
6:57 … the living [nsm] Father [nsm] …
Liga Prima Indonesia 2011–2012
Persiapan
Pada tanggal 18 November 2011, PT LPIS mengumumkan jadwal lanjutan IPL dengan peserta sebanyak 17 klub. Arema Indonesia dan Persija Jakarta yang mengalami konflik kepengurusan juga terdaftar mengikuti LSI 2011–12 dengan susunan kepengurusan dan tim yang berbeda. Sementara Mitra Kutai Kartanegara, Persib Bandung, Persidafon Dafonsoro, Persipura Jayapura, PSMS Medan, dan Sriwijaya FC, hingga pertemuan klub-klub LSI 2011–12 pada tanggal 19 November 2011, juga masih diklaim oleh PT LI sebagai peserta liga tersebut. Sikap Mitra Kutai Kartanegara, Persib Bandung, Persidafon Dafonsoro, dan Persipura Jayapura kemudian terlihat ketika mereka menolak menyelenggarakan pertandingan pekan pertama IPL pada tanggal 26 November 2011. Pada tanggal 29 November 2011, Widjajanto mengumumkan bahwa terjadi perubahan peserta IPL menjadi 13 klub sehubungan dengan tidak tampilnya keempat klub tersebut pada pekan pertama. Sementara PSMS Medan (dan Sriwijaya FC pada awalnya direncanakan) memiliki 2 tim yang masing-masing mengikuti IPL dan LSI 2011–12. Sriwijaya FC kemudian resmi hanya mengikuti LSI 2011–12 setelah dijatuhi sanksi oleh PSSI, menyusul sanksi yang sama yang sebelumnya juga telah dijatuhkan kepada klub-klub lainnya.
Stadion dan lokasi
Catatan:
Pelatih, kapten tim, dan kostum jersey
Catatan: Bendera menunjukkan tim nasional pemain sesuai dengan peraturan FIFA. Pemain dapat saja mempunyai lebih dari satu kewarganegaraan.
Pencetak gol terbanyak
Diperbarui hingga pertandingan tanggal 17 Juli 2012. Sumber: IPL
Comma Johanneum
Gramatika 1 Yohanes 5:7-8
(Received Text) 1 Timothy 1:11 … του μακαριου θεου …
1:11 … of-the blessed [gsm] God [gsm] …
(Received Text) Titus 2:13 … την μακαριαν ελπιδα και επιφανειαν …
2:13 … the blessed [asf] hope [asf] and appearance [asf] …
Taruhan
Taruhan adalah kegiatan di mana terjadi kesepakatan antara dua belah pihak tentang siapa yang menang maupun kalah. Taruhan juga bisa disebut sebagai perjudian yang artinya dipertaruhkan, seperti jika engkau tidak berhasil, ada konsekuensi taruhan berupah pakaian, cincin, uang, dan sebagainya. Karena salah yang bertaruh akan memberikan taruhannya kepada si pemenang.
Comma Johanneum
Gramatika 1 Yohanes 5:7-8
(Received Text) Revelation 6:14 … και παν ορος και νησος …
Taruhan
Jenis
Ada banyak macam jenis taruhan dari berbagai macam kalangan. Taruhan bisa terjadi kapan saja dan dimana saja jika ada 2 orang atau lebih memiliki opini yang berbeda dan sepakat untuk melakukan taruhan itu sudah bisa terjadi. Dalam hal ini jenis taruhan bisa di golongkan sebagai berikut:
Comma Johanneum
Gramatika 1 Yohanes 5:7-8
6:14 … and every [nsn] mountain [nsn] and island [nsf] …
It is grammatically impossible for an articular adjective or articular participle to function as an adjective that modifies a subsequent articular (as opposed to anarthrous) noun (or nouns), and therefore it is grammatically impossible for an articular adjective or articular participle to agree in any way (in case, number or gender) with any subsequent articular (as opposed to anarthrous) noun.
Therefore, the claim originally presented by Nolan and later promoted by Dabney and Hills is grammatically impossible.
As Smyth explains, a subsequent noun (or nouns) that is added as a modifier (as if it were an adjective) to a preceding substantive to provide additional information is an appositional (added) noun (or nouns). It is required to agree in grammatical case with the preceding substantive to which it is added, but it is not required to agree in number with it, and it cannot agree in gender with it, because the gender of a noun (the appositional noun or nouns) is predetermined by the grammatical gender of the noun, which never changes. The grammatical gender of an appositional (added) noun (or nouns) has no bearing on the gender of any word that precedes or follows the appositional (added) clause.
(Received Text) Matthew 23:23 … τα βαρυτερα … (ΤΗΝ κρισιν και ΤΟΝ ελεον και ΤΗΝ πιστιν) …
23:23 … the weightier-things [apn for things because the judgment and the mercy and the faith are three things] … (THE judgment [asf] and THE mercy [asm] and THE faith [asf]). …
2:16 … every the-thing [nsn (distributive singular) for things because the lust and the lust and the pride are three things] … (THE lust [nsf] of-the flesh and THE lust [nsf] of-the eyes and THE pride [nsf] of-the life) …
(Received Text) 1 John 5:7 … οι μαρτυρουντες … (Ο πατηρ Ο λογος και ΤΟ αγιον πνευμα) …
5:7 … the-ones bearing-witness [npm for persons because the Father, the Word and the Holy Spirit are three persons] … (THE Father [nsm], THE Word [nsm] and THE Holy Spirit [nsn]) …
(Received Text) 1 John 5:8 … οι μαρτυρουντες … (ΤΟ πνευμα και ΤΟ υδωρ και ΤΟ αιμα) …
5:8 … the-ones bearing-witness [npm for a person and things because the Spirit and the water and the blood are a person and two things / OR npm for persons because the Spirit and the water and the blood symbolize three persons (personification)] … (THE Spirit [or spirit] [nsn] and THE water [nsn] and THE blood [nsn]) ...
(Critical Text and Majority Text) 1 John 5:7 … οι μαρτυρουντες 8 (ΤΟ πνευμα και ΤΟ υδωρ και ΤΟ αιμα) …