Rylands Library Papyrus P52: Perbedaan antara revisi

| number = <math>\mathfrak{P}</math>⁵²

| name = <math>\mathfrak{P}</math>⁵²

| now at = [[John Rylands University Library, [[Manchester]]

'''Rylands Library PapyrusPapirus P52''' ('''Rylands Library Papyrus P52'''; diberi kode <math>\mathfrak{P}</math>⁵²), juga dikenal sebagai '''''St. John's fragment''''' ("fragmen Santo Yohanes"), adalah fragmen terbuat dari bahan papirus, bagian dari suatu buku atau ''[[codexkodeks]]'', berukuran hanya 3,5 x 2,5&nbsp;inci (8,9 x 6&nbsp;cm) pada bagian terlebarnya; dan tersimpan dalam kumpulan ''Rylands Papyri'' di John Rylands University Library (Gr. P. 457), [[Manchester]], [[Britania Raya]]. Potongan ini memuat tulisan [[bahasa Yunani Koine]] kuno gaya Koine. Bagian depan (''recto'') berisi 7 baris dari [[Injil Yohanes]] [[Yohanes 18|pasal 18:31–33]], dan bagian belakang (''verso'') bertuliskan 7 baris dari pasal yang sama ayat 37–38.<ref name = Aland>{{Cite book

Tulisan tersebut memiliki spasi cukup lapang &ndash;– bentuk huruf-hurufnya berukuran antara 0.3 dan 0.4&nbsp;cm tingginya, baris-barisnya berjarak spasi kira-kira 0.5&nbsp;cm, dan ada batas halaman 2&nbsp;cm di bagian atas. C. H. Roberts berkomentar: ".. melihat dari spasi dan ukuran tulisan, rasanya tidak mungkin format ini dipengaruhi oleh pertimbangan ekonomi". Diduga manuskrip ini dimaksudkan untuk pembacaan kepada publik. Bila kodeks aslinya memang memuat seluruh Injil Yohanes, maka bukunya akan setebal 130 halaman, yaitu 33 lembaran papirus besar yang dilipat dan ditulis di kedua sisinya; berukuran sekitar 21 x 20&nbsp;cm jika ditutup. Roberts mengamati sambungan yang dilekatkan secara vertikal sedikit di tepi dalam margin dan terlihat di bagian belakang, menandakan bahwa lembaran besar yang digunakan untuk membuat buku ini tampaknya dipersiapkan khusus, masing-masing dibuat dari 2 lembar berukuran standar kira-kira 21&nbsp;cm x 16&nbsp;cm, di mana bagian tengah yang lebih sempit kira-kira berukuran 21&nbsp;cm x 8&nbsp;cm membentuk rusuk buku. Roberts menggambarkan tulisan tangan tersebut "berat, bulat dan agak berlebihan", tetapi bukan hasil karya "penulis terlatih" ("''a practised scribe''", yaitu juru tulis profesional). Roberts mencatat komentar yang tidak lama berselang diucapkan oleh para penyunting [[Egerton Gospel]]; dan mengatakan hal serupa tentang <math>\mathfrak{P}</math>⁵² bahwa "ada unsur informal dalam pembuatannya dan tidak dimaksudkan sebagai penulisan indah, tetapi tetap hasil karya yang teliti".

Signifikansi <math>\mathfrak{P}</math>⁵² tergantung dari dugaan waktu penulisan awal dan jarak geografisnya dari tempat penulisan asal Injil Yohanes, yang secara tradisional diyakini di kota [[Efesus]]. Karena fragmen ini terpisah dari tulisan asli paling sedikit melalui satu kali penyalinan, tanggal penulisan Injil Yohanes tentunya paling sedikit beberapa tahun sebelum perhitungan tanggal penulisan <math>\mathfrak{P}</math>⁵². Lokasi fragmen di Mesir membuat waktu ini berjarak lebih lama, mulai dari penulisan naskah asli, sampai penyalinan di lokasi penemuan. Injil Yohanes dianggap paling awal dikutip oleh [[Yustinus Martir]], sehingga pasti ditulis sebelum tahun [[160]] M; tetapi banyak pakar Perjanjian Baru berpendapat penulisan <math>\mathfrak{P}</math>⁵² lebih awal dari itu, sehingga kemungkinan tanggal penulisan Injil itu menjadi mundur. John Rylands Library tetap berpegang pada anggapan Roberts bahwa <math>\mathfrak{P}</math>⁵² "dengan sejumlah keyakinan dapat diperkirakan berasal dari pertengahan pertama abad ke-2 Masehi",<ref>[http://www.library.manchester.ac.uk/searchresources/guidetospecialcollections/stjohnfragment/ St John Fragment] {{Webarchive|url=https://archive.today/20120805013128/http://www.library.manchester.ac.uk/searchresources/guidetospecialcollections/stjohnfragment/ |date=2012-08-05 }} John Rylands Library</ref> dan memberikan tahun "c. 125" dalam karya Referensi standar.

If the early dating of the papyrus is in fact correct, then the fact that the fragment is from a [[codex]] rather than a [[scroll]] would testify to the very early adoption of this mode of writing amongst Christians, in stark contrast to the invariable practice of contemporary [[Judaism]]. Furthermore, an assessment of the length of 'missing' text between the recto and verso readings corresponds with that in the counterpart canonical Gospel of John; and hence confirms that there are unlikely to have been substantial additions or deletions in this whole portion. Other than two [[itacism]]s, and in the probable omission of the second ΕΙΣ ΤΟΥΤΟ from line 2 of the verso, <math>\mathfrak{P}</math>⁵² agrees with the Alexandrian text base. In lines 4 and 5 of the recto the reconstructed text reads ΠΑΛΙΝ ΕΙΣ ΤΟ ΠΡΑΙΤΩΡΙΟΝ in agreement with [[Papyrus 66|<math>\mathfrak{P}</math>⁶⁶]] and with the [[Codex Vaticanus Graecus 1209|Codex Vaticanus]] whereas the [[Codex Sinaiticus]], [[Codex Alexandrinus]] and the [[Majority Text]] all have the alternative word order; ΕΙΣ ΤΟ ΠΡΑΙΤΩΡΙΟΝ ΠΑΛΙΝ, but this is hardly a significant variant. Since this fragment is small &ndash;– about nine by six centimeters &ndash;– it cannot be proven that it comes from a full copy of the ''John'' that we know; but it may be presumed that the original text was at least of near full gospel length to be worth the extra care and time required in writing in codex form.

<math>\mathfrak{P}</math>⁵² is small, and although a plausible reconstruction can be attempted for most of the fourteen lines represented, the proportion of the text of the Gospel of John for which it provides a direct witness is necessarily limited, so it is rarely cited in textual debate.<ref>Tuckett 2001:544</ref><ref>[http://www.skypoint.com/~waltzmn/ManuscriptsPapyri.html#P52 New Testament Manuscripts: Papyri]</ref><ref>[http://www.historian.net/P52.html "The oldest New Testament: P52"] Historian.net.</ref> There has, however, been some contention as to whether the name ''ΙΗΣΟΥ'' (Jesus) in the 'missing' portions of recto lines 2 and 5 was originally written as ''[[nomina sacra|nomen sacrum]]''; in other words, was it contracted to ''ΙΣ'' or ''ΙΗΣ'' in accordance with otherwise universal Christian practice in surviving early Gospel manuscripts, including the Egerton Gospel? Roberts originally considered that the divine name was more likely to have been written in full, but later changed his mind. This is also the view of [[Larry W. Hurtado]]; with [[Christopher M. Tuckett|C. M. Tuckett]] maintaining Roberts' original opinion. The verses included in <math>\mathfrak{P}</math>⁵² are also witnessed in Bodmer Papyrus <math>\mathfrak{P}</math>⁶⁶ &ndash;– usually dated to the beginning of the 3rd century CE &ndash;– there is also some overlap with [[Papyrus 60|<math>\mathfrak{P}</math>⁶⁰]] and [[Papyrus 90|<math>\mathfrak{P}</math>⁹⁰]] of the 7th and 2nd centuries respectively. No two of the four contain the same exact text as reconstructed for John 18:31-38, but <math>\mathfrak{P}</math>⁵² seems to represent an example of the same proto-[[Alexandrian text-type]]. [[Kurt Aland|Aland]] described it as a "Normal text", and placed it in [[Categories of New Testament manuscripts#Category I|Category I]] (because of its age).<ref name = Aland/>

* [http://www.library.manchester.ac.uk/searchresources/guidetospecialcollections/stjohnfragment/ John Rylands Library: An Unpublished Fragment of the Fourth Gospel] {{Webarchive|url=https://archive.today/20120805013128/http://www.library.manchester.ac.uk/searchresources/guidetospecialcollections/stjohnfragment/ |date=2012-08-05 }}