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Hello, TomHennell, and welcome to Wikipedia! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:
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I hope you enjoy editing here and being a Wikipedian! Please sign your name on talk pages using four tildes (~~~~); this will automatically produce your name and the date. If you need help, check out Wikipedia:Where to ask a question, ask me on my talk page, or place {{helpme}}
on your talk page and someone will show up shortly to answer your questions. Again, welcome! Dustimagic *\o/* (talk/contribs) *\o/* 03:21, 18 January 2006 (UTC)
Hello,
I made an edit which linked to the 1769 text, and you deleted it saying it was a duplicate. However, there were NO OTHER LINKS to this text. It's the King James text most people know, and would expect to find in such an article. There was a reference to a publisher that produces a hard copy, but the site I linked to has it for free in an online form. Why did you make that edit? —Preceding unsigned comment added by 24.16.12.156 (talk) 16:20, 14 August 2008 (UTC)
In the reference section of the Anglicanism article it looks like there some malformed code. —Preceding unsigned comment added by 71.90.228.115 (talk) 01:22, 13 March 2008 (UTC)
Hi Tom: About John in the Qur'an, the verse said: "Believing (mosadekan) in a word from Allah". Even if "a word from Allah" refers to Jesus, it doesn't specifically mean that he was a harbenger of Jesus, as also their age were so close to each other. But in the other hand when Allah talked about Jesus in the Qur'an He said clearly, "Harbenger (mobasheran) by a messanger who will come after me his name is Ahmad". AAboelela
Thank for deleting the Shamsuddin references off Gospel of Barnabas. You beat me to it! --JBJ830726 02:20, 19 January 2006 (UTC)
please see my comment on GoB talk page --Mido 12:18, 27 February 2006 (UTC)
Tom, perhaps I am mistaken. I thought Tatian used the LXX. Lostcaesar 22:32, 1 November 2006 (UTC)
Hello,
I'm not sure what this missing text should be called. Presumably, it should be what the experts call it, whatever that is. What I have called it in the past is "the Hebrew Bible", or the "current [time provided by context] Hebrew text", or even simply "the Tanakh". Not very exact, but at least not incorrect. I do not know whether more precision is possible, although it is certainly desirable. Best regards, Rwflammang 17:31, 29 January 2007 (UTC).
If you have a reference to scholars calling this missing text "MT" in any sort of formal document (i.e., not an informal colloquium or chat room), please let me know. Rwflammang 18:24, 29 January 2007 (UTC)
Thank you for your recent edit to Western text-type. Your edit included one or more links to the page Greek, which is a disambiguation page. This type of page is intended to direct users to more specific topics. Ordinarily we try to avoid creating links to disambiguation pages, since it is preferable to link directly to the specific topic relevant to the context. You can help Wikipedia by revising the links you added to Western text-type to refer directly to the most relevant topic. (This message was generated by an automatic process; if you believe it to be in error, please accept our apologies and report the error to help us improve this feature.) --Russ (talk) 17:42, 12 February 2007 (UTC)
To quote the song "Istanbul was Constantinople" and in fact was so until the 20th century. Also, since the references were to Greek libraries, I think it is more appropriate a name. Str1977 (smile back) 21:01, 17 March 2007 (UTC)
I was not making a personal POV value judgment, as much as following my interpretation (which hopefully isn't misguided) of the naming conventions and manual of style. My first concern is that the name of the article on this person is Jerome, not Saint Jerome. The reason for this is WP:NCNT: Saints go by their most common English name, minus the "Saint"... Furthermore, the spirit of MoS:BIO seems to suggest we shouldn't throw the title "Saint" around when not necessary. Those guidelines says we shouldn't use "Dr." or "Professor", nor honorifics like "His holiness" or "Her majesty", instead favoring a prose explanations of these characteristics "X obtained a doctorate in physics from Cornell" "Y, who is called honorifically "His majesty" by his subjects". So we could say "Jerome, who is revered by Eastern Orthodox and Catholic Churches as a saint, worked on translating the Greek bible into Latin". But going to the article and adding an honorific title in front of every instance of his name, when the article isn't even named "Saint Jerome" seems to go against the above cited guidelines. I hope you understand.-Andrew c 14:41, 21 May 2007 (UTC)
You deleted my chart with this note:
Is this original reasearch of your own, or has it been published? If the former, then - whatever its merits - it should be removed.
What kind of nonsense is that? It is original research of my own, and it has every right to be in the article, which is a discussion of the evidence for and against the passage.
"whatever its merits - it should be removed" ??? what are you talking about?
Facts and theories should always of course be evaluated based upon their merits, and not just "authorities". If you object to its implications, or question its interpretation as evidence, then just add your own comments, and keep them separate from mine.
This passage in John is a controversial passage, with many variations to be found in contemporary scholarly opinion. You can't just impose your own here at Wikipedia. A good article on this subject will eventually accumulate a wide variety of opinion and evidence from independant research, and that is what will make it a good article. At least 100 articles a year are published on John, and dozens on this passage.
Don't try to censor research or filibuster accumulated evidence. If you can't contribute constructively, leave the article alone.
Sincerely, Naz
Tom, you're right that I didn't carefully distinguish between "genuine" and "original to John." I count on smart people to catch me when I overreach, so thanks. Next, I'd like to find a way to point out that the proponents of "original to John" are the scholarly equivalent of creationists. Leadwind (talk) 00:04, 8 March 2008 (UTC)
I'm on your side now in the battle over the 'z' ! Cheers! Wassupwestcoast 20:10, 2 September 2007 (UTC)
This could be made a GA article with a minimal amount of effort. Can you help me cite existing material? -- SECisek 17:04, 25 September 2007 (UTC)
First see Wikipedia:Footnotes then look at Wikipedia:Citation templates. They seem at first as if they are very difficult to use, however they are not. They also make getting a GA promotion for an article quite easy. In-line citations are the most important things you can learn to use at wikipedia.
If it is too much for you, continue to put as much info about the source as possible in brackets and someone like myself will drop it into a proper reference for you. Everything entered into Wikipedia should have citation if possible. If you have more questions, feel free to ask me. -- SECisek 17:24, 26 September 2007 (UTC)
Tom, I see you've turned you're attention to these articles. Some time ago, I made a bit of an effort at straightening out Morning Prayer, but didn't get particularly far. Still, you may find User:David Underdown/Morning Prayer useful (or not). Morning Prayer is dreadfully lacking in references, so it would be a great help if you could add some, if you have relevant sources. David Underdown 14:33, 2 October 2007 (UTC)
I am sorry if I jumped in wrongly. 'Thou shalt do no murder' which you quote is, of course, from the book of Exodus also. Can yo tell me of examples, not from Scripture that are from the BCP in Shakespeare. I had thought, from Susan Bridgen as well as from Duffy, that Shakespeare'sw references are mostly (and subversively) Catholic; but they may be wrong.Roger Arguile 09:56, 9 October 2007 (UTC)
Thank you for that. I am convinced. I am still not sure what the implication is. If that is the only reference connectng the playwright with the BCP the sentence suggests more of a connection than the use of a common phrase. Shakespeare would, of course, have attended church - the law required it - but he was no different from anyone else.
BTW I hope you take no offence at my deleting the material on parish worship - which WUTWC has now restored. I did so with some reluctance and should really have offered a justification - which I shall now do. My problem is partly with evidence and partly with relevance. (I was also instrigued that you added it, as far as I can see, under the rubric of a minor amendment, but no matter.) Roger Arguile 07:29, 10 October 2007 (UTC)
![]() | The current Anglicanism collaboration effort is St. Luke's Church (Smithfield, Virginia) Voting for the next collaboration is going on now. (Vote here) |
Wassupwestcoast 01:46, 6 October 2007 (UTC)
I know very well that you've done a ton of work for the article. One of the things it very much needs is to provide more in-line citations. Since most of the existing citations are already yours - you are practically the only editor who added sourced text - would you be able to source: at least the obvious unsourced bits? I realize this is an imposition and Wikipedia is very much voluntary driven so please don't misunderstand...I'm only pleading for your expertise. So if you want to and you have th inclination it would be a useful excerise. Cheers! Wassupwestcoast (talk) 22:12, 11 December 2007 (UTC)
In the Authorized King James Version article, for the reference to Bruce, Frederick Fyvie (2002), History of the Bible in English, Cambridge: Lutterworth Press, ISBN 0718890329, I have changed the harvard reference (Bruce 1970 p=??) to (Bruce 2002 p=??). Is this OK?. And, the same thing with the reference to Daiches, David (1968), The King James Version of the English Bible: An Account of the Development and Sources of the English Bible of 1611 With Special Reference to the Hebrew Tradition, Hamden, Conn: Archon Books, ISBN 0208004939. The harvard citation was to (Daiches 1941 p =??) and I've changed it to (Daiches 1968 pp=??). Is this also OK? Cheers! Wassupwestcoast (talk) 22:46, 31 January 2008 (UTC)
You may want to take Authorized King James Version to Wikipedia:Peer review and then to Wikipedia:Featured article candidates. Mind you it is a miserable process. Cheers! Wassupwestcoast (talk) 23:08, 31 January 2008 (UTC)
I see you have changed this from UK spelling (..ize) to US spelling (..ise) - on the principle of local usage within quotes. I am afraid I cannot understand your logic, but will not change it back without giving you an opportunity to explain fully. TomHennell (talk) 02:21, 13 February 2008 (UTC)
There has been some question about who was the first Anglican bishop outside the British Isles. Do you have a proper and irrefutable citation for Samuel Seabury so we can end this mess? --Secisek (talk) 10:04, 11 April 2008 (UTC)
Somebody asked me about these, and the interwiki links to the screen seem to mostly relate to the pulpitum, as does the commonscat. I have adjusted some, I hope correctly, but others remain as they were. Johnbod (talk) 23:03, 14 June 2008 (UTC)
Mr Ehrman now has a very bad problem. According to Ehrman there are no such text to validate that the resurrection was not made up whole cloth by Greek communities before the canon text was put to paper. According to Ehrman because of no evidence it had to have been all "made up" with one outrageous tale trying to out do the previous. Well now, so much for that. LoveMonkey (talk) 03:32, 6 July 2008 (UTC)
I have reverted again the US spellings. If you check the talk page you will find that this has been extensively discussed, and the ruling agreed is that British English is to be preferred consistently in this article. This follows the general Wiki rule (which is not as you appear to think); that any articles relating to British subjects use British English, ditto Australian, ditto American. Otherwise, spelling and grammar should generally follow that of the originator of the article - and should not be changed from one form to another. There is no rule that Wikipedia generally conforms to any one set of local English conventions. TomHennell (talk) 00:09, 12 August 2008 (UTC)
No the state was accurate that was posted before because it this is verified by both the Library of Congress and Guiness as the first formal equivalence translation of the Ancient Hebrew Bible into English. The translations that you were refering to are actually a balence between dynamic and formal equivalence translations. View an example of the text online at http://tcprayer.bravehost.com/torah1.htm. —Preceding unsigned comment added by Saverx (talk • contribs) 16:27, 26 August 2008 (UTC)
Yes, Minuscule 2427 is 19th century forgery, but it represents the Alexandrian text-type in the best quality (without Byzantine readings). Every manuscript with the Alexandrian text which was written after 4th century has allien readings (usually Byzantine). Minuscule 2427 is classified in official catalogues, official institutions (Institute for New Testament Textual Research). It has I Category of Aland. It is not very important in which century was written manuscript. More important is from which manuscripts was rewritten. Many manuscripts with Alexandrian text-type were corrected by peoples who preffered Byzantince text-type (f.e. P66 Codex Sinaiticus, Codex Regius). Many mansucripts were destroyed (f.e. Codex Coislinianus). Why so many Alexandrian manuscripts are in a fragmentary and very poor condition? (f.e. Minuscule 33, Codex Sinaiticus, Codex Freerianus). Only Codex Vaticanus is in good condition, because it was not used very often.
Wikipedia, it is not place for a private opinions. The articles must represent official point of vieuw of experts in every field.
By the way, you distroyed an article by deleting end marks of the table |}.
The Alexandrian text uses grammar from Greek-koine (f.e. οι δε ειπαν), Byzantine text uses grammar from Byzantine-Greek (f.e. οι δε ειπον). This text has not much additions, manuscripts represented this tradition are in great agreement. Unfortunately we cannot say that about manuscript of the Byzantine text-type (a lot of individual readings, a lot of additions). Dean Burgon and Edward Miller were last scholars which supported Byzantine text-type, but they lived in 19th century, and they did not have our knowledge. According to Burgon Textus Receptus must be corrected. Two of his books about reconstruction of Byzantine text-type were published posthoumosly.
One year ago Deutsche Bibelgesselschaft edited The Gospel According to John in the Byzantine Tradition. They used only one uncial codex in main text, Codex Koridethi, other uncials are cited only in crittical apparatus. Yes, only one uncial, but in Introduction you can read: "Manuscript 038 (Θ) represents a text on the boundary of what might reasonably be considered a manuscript of the Byzantine tradition in John" (Introduction, p. V). This edition based on minuscule 35 from 11th century. Codex Alexandrinus, Codex Ephraemi, Codex Basilensis, and other uncials which represent early Byzantine text are cited only in crittical apparatus. Supportes of Byzantine text-type and supportes of Textus Receptus in one point are agreed, they do not like ancient readings. They always think, every early manuscript is corrupted, only late manuscript is good.
Of course Byzantine text-type it is not Textus Receptus. Ortodox Church never used and never will use Textus Receptus. Textus Receptus has about 40 readings (or more) from Codex Bezae (Robert Estienne used Codex Bazae). It has some Ceasarean readings in Gospels (from Minuscule 1). It was influenced by Vulgate. Why do you prefer text in which so much corruptions? So much additions.
I red book of D.A. Waite, Defending the King James Bible. I know your point of vieuw. 99% of manuscript represent "traditional text". 85% of papyri represent traditional text. Old-Latin manuscripts represented "traditional text". Ireneus, Origen and other church fathers used traditional text. In Codex Sinaiticus 14 000 corrections. Why so much lieses? The Western text-type has nothing common with Textus Receptus (only Byzantine grammar, and some readings, not numerous which were used by Robert Estienne). The Alexandrian text in 85% agrees with Textus Receptus, and always you can find some "traditional" readings in every ancient manuscript. Peoples who read this type of books will never know true. They think, Textus Receptus was always in using, they think Orthodox church uses this text. Who corrected Codex Sinaiticus?
I prefer Alexandrian text-type, because this text use original grammar, and not much corruptions in this text (f.e. itacismus), but I see some errors, and some lacks in this text.
I know you love Holy Scripture. You prefer Textus Receptus because it was used by protestant in 16th century. It belongs to protestant tradition. But I think a protestant must stay with distance to every tradition, even protestant tradition. Be sure I am protestant. Leszek Jańczuk (talk) 14:02, 3 October 2008 (UTC)
In section Characteristics of the Byzantine text, in second paragraph, of this article I found a something strange:
(...) many distinctive Byzantine readings have been found in these texts — albeit in manuscripts that otherwise conform more to other text-types or none. Word albeit. I do not understand. Is it correct? We should do a something. Congratulatons for your work in Papyrus 52. With regards. Leszek Jańczuk (talk) 22:44, 30 December 2008 (UTC)
You have a lot of edits in articles like Mark 16, John 7:53-8:11, and Comma Johanneum. It means Matt. 16:2b-3 should be your subject. It is also an interesting passage. I only initiated article, but it is not finished. Of course here is no place for original research, but if we will use all arguments and opinions of scholars it will enough. Do you have some interesting arguments? I invite you for editing in this article. This article should have at least 15 000 scores, I think. With regards. Leszek Jańczuk (talk) 23:59, 9 January 2009 (UTC)
I see your work. When you will finish give more references and the article can receive GA. Congratulation. The articles "Codex Alexandrinus" and "Codex Vaticanus" and several others should be GA in the future. So, we have work. You can also edit Textual variants in the New Testament if you have a time. Leszek Jańczuk (talk) 09:57, 21 April 2009 (UTC)
Hello.
It is my policy to avoid "revert wars" whenever possible. I do so by discussing the conflicting statements in order to resolve the issue.
You have made a change "correcting the correction" in the King James Version article.
My copy of the KJV uses two typefaces, Roman and Italic, as has every printing for at least the past 200 years. Directly translated words are printed in Roman. Due to the fact that Hebrew and Greek to not follow English syntactical rules, in was necesssary to supply other words either to conform to English grammar or to avoid gross ambiguities. These words are printed in Italics.
When I came upon the article, it had the two typefaces interchanged, with the Italics for the straight translation, and the Roman for the supplied words. I corrected this.
Now you have come along and replaced it with a claim that the two typefaces are Blackletter and Roman. This is incorrect, as a glance at a copy of the KJV will demonstrate.
And now I ask myself how would someone who appears to know his business come to make such a mistake. Only one solution comes to mind. It is possible - and mind you this is merely a guess on my part - that you may be aware of a fact not in my possession, to wit, the orginal edition of the KJV used a Blackletter/Roman combination which has since been universally replaced with the Roman/Italic system.
If such is the case, then you are obligated to clarify matters by inserting the information that the Blackletter/Roman combo has been superceded by the Roman/Italic. If, however, such is not the case, then your revision is merely an error and you should revert it.
That ball is in your court. B00P (talk) 06:12, 23 May 2009 (UTC)
Hi there, fancy editing a new site? http://www.textus-receptus.com 124.184.242.189 (talk) 08:36, 10 June 2009 (UTC)
Thanks for your edit. What do you think about Alexandrian variant in Mark 6:22:
The Byzantine text has θυγατρος αυτης Ηρωδιαδος and some other manuscripts have θυγατρος αυτης της Ηρωδιαδος (A C K Θ Π). Lectio dificilior? or corrupt? Alexandrian reading was preffered by Westcott-Hort and by Aland.
I think Codex Sinaiticus has mixed text. It has Caesarean readings in many places, but the Caesarean text is still not well defined. Interpolation in Matthew 8:13 is rather Caesarean, not Alexandrian. It has a lot of Western readings. Sinaiticus has some conflations:
Matthew 14:29
Colossians 3:17
Vaticanus has conflation in Colossians 1:12:
According to Wisse Codex Bezae in Luke represents Alexandian text-type (chapters 1; 10; 20). It is not representant of pure Western text in the Gospels. Klijn in 1959 argumented that it has mixed text. Leszek Jańczuk (talk) 12:56, 17 July 2009 (UTC)
Thanks for your work in Codex Fuldensis. We need expand this article, but actually I am looking for somebody who will copyedit Codex Vaticanus Graecus 1209. According to me some sections should be expanded (scribes and correctors, provenance, importance). Especially section importance is difficult to me because of my English. Leszek Jańczuk (talk) 11:42, 10 August 2009 (UTC)
Very usefull. Leszek Jańczuk (talk) 14:09, 13 August 2009 (UTC)
Hi. "Codex Romanus", before Leszek intervened, was redirected to "Codex Vaticanus". I think it is better to keep it redirected so, instead of letting it point to any particular codex of the list there. Are there any objections? Mamurra (talk) 10:43, 13 August 2009 (UTC)
This diagrammen was constracted on the basis of the Encyclopedia Biblica, vol. IV (1903). It looks like Westcott-Hort theory but perhaps not in every detail. The interrelationship between Peshitta and Coptic versions... Origen and Western text... A something strange. I think it is not stricte WH point of view. Leszek Jańczuk (talk) 18:47, 25 October 2009 (UTC)
Good question! I double-checked the Museum of London notice: the fragments are not specifically described as monastic or parochial, but the attached notice specifically explains the destructions of carvings during the "Dissolution", of which these fragments are shown as an example. The fragments are also part of an exhibit about the "Dissolution" proper, in which the introduction mentions the destruction of "religious houses". I guess this properly clarifies that the fragment should be under the "Dissolution" article. Thanks for asking! Best regards PHG Per Honor et Gloria 20:51, 8 November 2009 (UTC)
Tom, I see that you've made quite a number of edits to the Mithras article. But I couldn't see that you had given any references for any of them. Can you give a reference for each to a specialist scholarly source or an ancient source? Roger Pearse (talk) 19:43, 6 January 2010 (UTC)
Can you explain this to me? It says in the intro that the cathedral has "flat fan-vaulted ceilings". What is mean by this? There is a fan vault under the tower. Do the aisles also have fan vaults, and can they be reasonably described as "flat"? Has the writer unknowingly confused some mention of the tower vault with the flat wooden arch-braced ceiling? Amandajm (talk) 14:03, 8 January 2010 (UTC)
Message on talk page. Amandajm (talk) 11:38, 16 January 2010 (UTC)
Tom, I noticed a red cit error notice in the Ref. section but do not know what the problem is. Can you look into it. Thanks - Ret.Prof (talk) 01:39, 16 February 2010 (UTC)
For example a chapter entitled "Notable British examples" gives me the idea that we aren't unable (or ignorant) to find details about other countries. If it is not a extremely typical feature of one country, we should give the article an international scope (for example retitling that paragraph as "Examples", with subsections "Britain", "Germany", "Scandinavia" etc... For an Italian example, see my new Vezzolano Abbey (the link leads to a photo of the rood screen, I seem; by the way, if you've time you could cleanup my mediocre English). Let me know and good work.--'''Attilios''' (talk) 19:46, 24 May 2010 (UTC)
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Thank you for your comment. The quotation you cited was altered from what I originally posted. I only posted that the Gospel of John's sole reference to the Nativity was at least apparently contradictory to the nativity story found in Luke and Matthew. This is not verbatim how I put it in that particular article, but as I wrote it in Nativity of Jesus:
I am not of sufficient expertise to answer your question on irony, and I did not put that statement there; someone else who edited the page after me did. An earlier edit of mine had in fact claimed that John implicitly endorsed it, but I revised that statement as it would be in the realm of original research and conjecture on my part, which obviously doesn't belong here. The main point I was trying to make in that statement is the difference between the nativity in Matthew and Luke and the picture given by this conversation in John, which can be fairly stated given the scripture alone. Feel free to revise/remove at your own discretion.J. Myrle Fuller (talk) 02:36, 1 August 2010 (UTC)
Good grief! One has to watch articles so carefully! Many editors are hesitant to delete some inane, out-of-place material because it is factual, apparently factual, or even referenced. I missed that one. My favourite was the description of a church organ that was powered by a fan driven by an electric motor in a small purpose-built shed beside the church. Someone inserted the details of the free lunchtime recitals on Tuesday in such a way that it read as if they took part in the shed. Amandajm (talk) 17:15, 3 August 2010 (UTC)
Re: the Jesus Seminar. I replied to your post on the talk page with a simple "support", but I wanted to express my appreciation here for the work you put into your thoughtful reply. Rklawton (talk) 23:17, 7 October 2010 (UTC)
Some editors are wanting to restore the skeptical POV that existed on Gospel of John. I made a comment on the talk page on this, although am going to mostly stay out of this. You seem to know a lot about this topic, so I think it would be good if you could make some more comments on the talk page so we can get an end product that isn't as skewed as it was before.RomanHistorian (talk) 16:19, 27 October 2010 (UTC)
I appreciate your participation with the editing of Gospel of John. If you have a second, could you please leave your two cents over on the talk page of Jesus (the discussion on this issue is at Talk:Jesus#Disputed_vs._debated). Three of my edits were reverted (here, here and here). I think they better reflected scholarly debate on the issues, and I am wondering what you think about them and if they should be part of the article.RomanHistorian (talk) 02:09, 2 November 2010 (UTC)
I'd like to avoid a misunderstanding: the charge of WP:CANVAS violation is leveled solely at Roman. Tom has done nothing wrong in this regard. He cannot be held accountable for Roman's actions; only Roman can. 04:09, 9 November 2010 (UTC)
Leadwind is now introducing his POV into Gospel of Mark and Gospel of Matthew, using the same destructive edit warring method he used on Gospel of Luke. Yet again, he deletes a lot of sources from scholars who are personally religious. Not only that, but he adds liberal scholars and then suggests they represent the mainstream. One of his changes modified a sentence that stated liberal scholar Bart Ehrman's opinion and restated it as though it represented consensus.RomanHistorian (talk) 15:59, 10 November 2010 (UTC)
Tom, if I'm wrong about WP:WEIGHT and how to tell whether a viewpoint is "majority," then I really need to be disabused of my error, and maybe you're the one to do it. The policy seems to say that we should take what we find in commonly accepted reference texts to be the majority viewpoint (unless commonly accepted reference texts themselves disagree with each other). Leadwind (talk) 15:02, 18 November 2010 (UTC)
As you seem to be well-informed on this subject, perhaps you'd like to look over/update the NT sections of this article. PiCo (talk) 09:39, 12 December 2010 (UTC)
I'd like to thank you for watching over this article this year. It is undoubtedly owing to you that it has survived 6 months without serious damage. Thank you! Roger Pearse (talk) 21:52, 5 January 2011 (UTC)
Perhaps it is the time for Vulgate. I am just finished my work on Polish artcicle pl:Wulgata (it will GA-article by three days). It contained several errors. I am about to finish Russian article ru:Ватиканский кодекс (it will GA-article by few days). One user asked me why English and Polish articles are much longer (Codex Vaticanus). So, I hope I will have more time. I want to create Vulgata Sixtina, "Vulgata Clementina" (Vulgata Stuttgartiana?), and probably several Vulgate manuscripts. There is Nova Vulgata on four wikis (not English). Polish Neo-Wulgata was written on the basis of Watchtower.
Today Codex Carolinus is on the Main Page of Polish Wikipedia. It is a fourth time (or fifth). Several days ago somebody added wonderfull link - digital facsimile of the Codex Bezae. It is not first time (earlier in Codex Boreelianus, Guelferbytanus, Monacensis, etc.).
Did you see this book? Wikipedia articles from Category:6th-century biblical manuscripts.
Codex Fossatensis was identified in 2010 as Old-Latin manuscript (stronly intrepolated by Vulgata). It is housed in Petersburg (RNL, F.v.I,8). We like news like this. Sangermanensis? Maybe later. In February? I need to prepare two articles for printing (31 january - last term). With regards. Leszek Jańczuk (talk) 02:32, 23 January 2011 (UTC)
Hi Tom. Many thanks for your input on the talk page of the mediation case at Wikipedia talk:Mediation Cabal/Cases/2011-02-12/Mithraic mysteries.
Can I persuade you to sign your name on the case page under "Acceptance of Mediation" at Wikipedia:Mediation Cabal/Cases/2011-02-12/Mithraic mysteries? I promise it won't be too painful (well, hopefully), and Roger has already helpfully signed up. As I see it, the more people that know about and care about the topic, the better. --Demiurge1000 (talk) 06:34, 14 February 2011 (UTC)
Thanks for your addition to this article. The information you added is useful, but is uncited, and as such runs the risk of being deleted. Would you please add a reference to the paragraph. Many thanks. --Peter I. Vardy (talk) 15:33, 21 December 2011 (UTC)
delighted to see someone work on this article. In ictu oculi (talk) 04:34, 31 January 2012 (UTC)
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Hi, I left a note/placeholder about the Schurer reference you mentioned. Given that you know that item better, you can probably do a better job of explaining it. Could we talk you into adding that to the detailed analysis section? Your help will be appreciated. History2007 (talk) 11:07, 13 February 2012 (UTC)
By the way, I added references based on your suggestion of internal/external arguments. Do yiu have some immediate references for the last 2 paragraphs in Talk:Josephus_on_Jesus#Arguments_against_authenticity_2 where the picture of Eusebius is? They are:
Thanks. History2007 (talk) 06:11, 16 February 2012 (UTC)
The item you added about 62AD etc. was pretty useful, and I just added references etc. I have now integrated those items into a test page under the talk page, if you want to see what they look like. The authenticity section is the incomplete part. If you have a few bullet points for that section, then we are close to having a good page. Thanks. History2007 (talk) 01:04, 17 February 2012 (UTC)
You deleted my paragraph on Paul and Barnabas as being of questionable relevance, but i was under the assumption that objectivity would warrant a counter view in the case of such an fringe postulation. I had never read anyone holding that either Paul or Barnabas had an actual doctrinal dispute with Paul, and which is a case of reading that into the text. The sources i provided reflect the common position that the action of Peter (and Barnabas) in separating from the Gentiles was one of spiritual declension, being in contrast to the gospel they themselves preached and affirmed. Merely because some hold to a different view should not mean the traditional one should be excluded Grace and peace thru the Lord Jesus (talk) 17:17, 28 May 2012 (UTC) http://en.wikipedia.org/wiki/Gospel_of_Barnabas#Paul_and_Barnabas
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Absolute nonsense. You are quoting a biased article to begin with. The opening paragraph need only state that Henry broke with the main part of the Catholic Church and refused recognition of the Pope in England, Your statement implies that he broke with Rome because of the money consumed by the monasteries - not true, it was a power thang. Therefore, your statement was POV. Francis Hannaway (talk) Francis Hannaway 21:43, 3 June 2012 (UTC)
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I am contacting you because you seem to be a long-running contributor to the Authorized King James Version article and I'd like your opinion before going any further with my idea of changing the title. I see no point in starting a long-running "edit-wrangle" if the odds are stacked against a change. My basic concern is that the current title is what might be politely called a "theoretical hybrid" (it does seem to be used by one or more publishers possibly to save printing different editions for each side of the Atlantic) but standard usage seems to be either AV or KJV (largely the latter to judge from Yahoo search results). My basic concerns are that the current title is inaccurate, and therefore unencyclopaedic, and has also produced some improper linking (see for example, Middle_English_Bible_translations and Godhead_in_Christianity). You might also be interested in the following conversation [User_talk:Johnbod#AV_vs_KJV] which touches on this and other concerns about the article. Jpacobb (talk) 20:42, 1 April 2013 (UTC)
A comment and a question. Comment "stipendiary priest is a dead link". Qn. Do you have a good source for "stipendiary priest, whose employment could be terminated at will by their patron"? While it may depend on the definition of stipendiary priest, if not a perpetual curate, a s.p. would presumably be an assistant curate and as such licensed an incumbent and subject to dismissal by him rather than a patron (whether clerical or lay). Jpacobb (talk) 19:45, 3 April 2013 (UTC)
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It is very nice that you are taking the time to put so much effort into this article and I do hope you are enjoying it. Do you think you might devote the leading paragraph to telling readers what a perpetual curate was (and the kind that were given those appointments) and why perpetual curacies existed (and what their nature was) as simply briefly and elegantly as you can? Much much more briefly than the present over-long opening paragraph. Hunting the Snark can come later. All that other stuff is marvellous to have in case a reader might be interested. Regards, Eddaido (talk) 23:38, 17 April 2013 (UTC)
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Hi, any plans to change the perpetual curate article or shall I do it? Was waiting for you to do it because it is all yours. Cheers, Eddaido (talk) 08:46, 11 May 2013 (UTC)
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Dear TomHennel,
in https://en.wikipedia.org/w/index.php?title=Gospel_of_Barnabas&diff=prev&oldid=41028521, you add informations about Sumera. Where does your informations come from? Thanks Maïeul (talk) 12:36, 7 March 2014 (UTC)
- Long time ago I'm afraid; the information came from a history of the monastery at Sumela, which stated that the relics of Barnabas had been gifted to the monastery by Justinian, but lost during the reign of Heraclius. I think I assumed that the gospel book had passed with the relics. I subsequently learned that a different tradition had the gospel book remaining in a chapel in the royal palace - and edited the article accordingly. TomHennell (talk) 01:54, 9 March 2014 (UTC)
I am no expert in the field of Cathedrals , but I do note your interest and expertise in steering significant improvements to the article. From my very tangential knowledge, I was slightly surprised to note that there was no reference to the three volumes of "Winkles Cathedral". I see that Henry Winkles has an article and I would acknowledge that inclusion of theses volumes as a ref or as further reading might seem to impose a British bias; but I thought I would pose the question to an editor who knew what they were talking about. Regards Velella Velella Talk 09:58, 5 June 2014 (UTC)
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Hello, I'm very aware of your revert. I changed Syriac to Aramaic because the source reads so, and I wasn't sure of the non-English source. A user was complaining about some information on the article Barnabas. You can see the article's history to see more what I did because of the other user. I'll discuss the revert later as it is not a big deal for me -- Cheers -- JudeccaXIII (talk) 01:15, 19 September 2014 (UTC)
Hello TomHennell, I just created my first article ever on Wikipedia: Book of Elchasai, and I would like for you to expand this article as much as possible. I used this site as a reference: http://www.earlychristianwritings.com/elchasai.html, but within the site contains many references for sourcing by scholars and church fathers. Perhaps this may give you some interest as this article is around your editing field -- Thnx & Cheers -- JudeccaXIII (talk) 20:00, 29 September 2014 (UTC)
Hello, Tom. I am in something of an edit-war on the Gospel of Basilides. Could you see if you can use your expertise here, or at the article? Best regards,Jeff5102 (talk) 10:49, 23 October 2014 (UTC)
Certainly Tom you seem very knowledgeable; perhaps you can combine the two points of view and edit warring articles (i.e current and my version which Jeff5102 and JudeccaXIII keeps deleting/reverting) into one, so all aspects are clearly available to the Wikipedia reader. I am not that knowledgeable when it comes to adding sources but as I said in the edit summary all the material is sourced via Google from reputable books/sources and not chat rooms etc. — Preceding unsigned comment added by Mhakcm (talk • contribs) 04:46, 25 October 2014 (UTC)
Hello TomHennell:
Thanks for all of your contributions to improve Wikipedia, and have a happy and enjoyable Halloween!
– JudeccaXIII (talk) 18:52, 28 October 2014 (UTC)
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Thanks for expanding on the recent findings in the University of Burmingham, on the History of the Quran wiki, much obliged. Code16 (talk) 13:55, 23 July 2015 (UTC) |
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Thanks for your great work on the Flensburg/Flensbury Government. Fascinating stuff. Ground Zero | t 19:19, 23 February 2016 (UTC)
I've blocked the IP for block invasion. Doug Weller talk 18:30, 19 July 2016 (UTC)
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Hi, last weekend I created the Edmund Calamy IV-article. Maybe it will interest you, since he once was the owner of the Spanish Gospel of Barnabas-manuscript. If you know of any improvements, please let me know. All the best,Jeff5102 (talk) 08:27, 28 March 2017 (UTC)
Did you get the Asma Hillali book yet? VR talk 02:25, 28 April 2017 (UTC)
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Hello Tom,
I thought you might be interested to know that the sort of thing that's going on over at the Byzantine text-type article is also going on at King James Only movement, perpetrated by what appears to be the same IP-hopper. Not that you should feel any obligation to do anything, but thought you might want to know. Alephb (talk) 03:23, 25 November 2018 (UTC)
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See wp:brd, you are supposed to discus your proposed changes (not me), so please self revert and take it to the talk page.Slatersteven (talk) 10:09, 14 March 2019 (UTC)
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Please do not add or change content, as you did at Development of the Old Testament canon, without citing a reliable source. Please review the guidelines at Wikipedia:Citing sources and take this opportunity to add references to the article. Thank you. Jayjg (talk) 15:52, 22 May 2019 (UTC)
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Tom - generally not a good idea to try major rewrites to a Featured Article while it's on the front page. Particularly if you're trying to add unreferenced material. It might be better if you made suggestions on the article's Talkpage, which could then be discussed. All the best. KJP1 (talk) 23:35, 12 July 2019 (UTC)
Template:Vulgate manuscripts has been nominated for deletion. You are invited to comment on the discussion at the template's entry on the Templates for discussion page. Veverve (talk) 11:37, 10 October 2020 (UTC)
Greetings,
Requesting your visit to Draft:Intellectual discourse over re-mosqueing of Hagia Sophia and article expansion help if you find your interest in the topic.
Thanks and warm regards
Bookku, 'Encyclopedias = expanding information & knowledge' (talk) 14:23, 1 December 2021 (UTC)
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