Content deleted Content added
m v2.05b - Bot T20 CW#61 - Fix errors for CW project (Reference before punctuation) |
about mercy, forgiveness and textual criticism |
||
| (41 intermediate revisions by 21 users not shown) | |||
Line 3:
{{Use dmy dates|date=September 2021}}
[[File:GuercinoAdultress1621Dulwich.jpg|thumb|''Christ with the Woman Taken in Adultery'', by [[Giovanni Francesco Barbieri|Guercino]], 1621 ([[Dulwich Picture Gallery]])]]
[[File:Semiradsky Christ and Sinner.jpg|thumb|''[[Christ and Sinner]]'', 1873 by [[Henryk Siemiradzki]]]]
[[File:Pieter Bruegel the Elder - Christ and the Woman Taken in Adultery - WGA03469.jpg|thumb|''[[Christ and the Woman Taken in [[File:Jesus und Ehebrecherin.jpg|thumb|''Christ and the woman taken in adultery'', drawing by [[Rembrandt]]]]
'''Jesus and the woman taken in adultery''' (or the '''{{lang|la|Pericope Adulterae}}'''){{efn|Pronunciation: {{IPAc-en|p|ə|ˈ|r|ɪ|k|ə|p|i|_|ə|ˈ|d|ʌ|l|t|ər|i}} {{respell|pə|RIK|ə|pee|_|ə|DUL|tər|ee}}, {{IPA|la-x-church|peˈrikope aˈdultere|lang|link=yes}}.}} is a most likely [[Pseudepigrapha|pseudepigraphical]]<ref name="Copan Craig 2009 p. 154" /> passage ([[pericope]]) found in [[John 7:53]]–[[John 8#Pericope adulterae|8:11]]<ref>{{bibleverse|John|7:53–8:11}}</ref> of the [[New Testament]].
In the passage, [[Jesus]] was teaching in the [[Second Temple|Temple]] after coming from the [[Mount of Olives]]. A group of scribes and [[Pharisees]] confronts Jesus, interrupting his teaching. They bring in a woman, accusing her of committing [[adultery]], claiming she was caught in the very act. They tell Jesus that the punishment for someone like her should be stoning, as prescribed by [[Law of Moses|Mosaic Law]].<ref>{{bible verse|Deuteronomy|22:
There is now a broad academic consensus that the passage is a later [[Interpolation (manuscripts)|interpolation]] added after the earliest known manuscripts of the [[Gospel of John]]. Although it is included in most modern translations (one notable exception being the [[New World Translation of the Holy Scriptures]]) it is typically noted as a later interpolation, as it is by [[Novum Testamentum Graece]] NA28. This has been the view of "most NT scholars, including most ''evangelical'' NT scholars, for well over a century" (written in 2009).<ref name="Copan Craig 2009 p. 154">{{cite book | first=Daniel B. | last=Wallace | editor-last1=Copan | editor-first1=Paul | editor-last2=Craig | editor-first2=William Lane | title=Contending with Christianity's Critics: Answering New Atheists and Other Objectors | publisher=B&H Publishing Group | year=2009 | isbn=978-1-4336-6845-6 | url=https://books.google.com/books?id=4py4AwAAQBAJ&pg=PA154 | pages=154–155}}</ref> However, its originality has been defended by a minority of scholars who believe in the [[Byzantine priority theory|Byzantine priority hypothesis]].<ref name=":6">The Greek New Testament According to the Majority Text with Apparatus: Second Edition, by Zane C. Hodges (Editor), Arthur L. Farstad (Editor) Publisher: Thomas Nelson; {{ISBN|0-8407-4963-5}}</ref> The passage appears to have been included in some texts by the 4th century and became generally accepted by the 5th century.
==The passage==
John 7:53–8:11 in the [[New Revised Standard Version]] reads as follows:
{{quote|Then each of them went home,{{sup|8:1}} while Jesus went to the Mount of Olives.{{sup|2}} Early in the morning he came again to the temple. All the people came to him and he sat down and began to teach them.{{sup|3}} The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them,{{sup|4}} they said to him, "Teacher, this woman was caught in the very act of committing adultery.{{sup|5}} Now in the law Moses commanded us to stone such women. Now what do you say?"{{sup|6}} They said this to test him, so that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. {{sup|7}} When they kept on questioning him, he straightened up and said to them, "Let anyone among you who is without sin be the first to throw a stone at her."{{sup|8}} And once again he bent down and wrote on the ground.
==Interpretation==
This episode and its message of [[mercy]] and [[forgiveness]] balanced with a call to holy living have endured in Christian thought. Both "let him who is without sin, cast the first stone"<ref>''E.g.'', Britni Danielle, "[http://clutchmagonline.com/lifeculture/feature/cast-the-first-stone-why-are-we-so-judgmental/ Cast the First Stone: Why Are We So Judgmental?] {{Webarchive|url=https://web.archive.org/web/20110430234317/http://clutchmagonline.com/lifeculture/feature/cast-the-first-stone-why-are-we-so-judgmental/ |date=30 April 2011 }}", ''Clutch'', 21 February 2011</ref> and "go, and sin no more"<ref>''E.g.'', Mudiga Affe, Gbenga Adeniji, and Etim Ekpimah, "[http://www.punchng.com/Articl.aspx?theartic=Art201102271115129 Go and sin no more, priest tells Bode George] {{webarchive|url=https://web.archive.org/web/20110302185320/http://www.punchng.com/Articl.aspx?theartic=Art201102271115129 |date=2011-03-02 }}", ''The Punch'', 27 February 2011.</ref> have found their way into common usage. The English idiomatic phrase to "[[Wiktionary:cast the first stone|cast the first stone]]" is derived from this passage.<ref>{{cite web|url=http://www.phrases.org.uk/meanings/385600.html|title=To cast the first stone|author=Gary Martin |website=phrases.org.uk}}</ref>
The passage has been taken as confirmation of Jesus's ability to write, otherwise only suggested by implication in the Gospels, but the word {{lang|grc|ἔγραφεν}} (''egraphen'') in John 8:8 could mean "draw" as well as "write".<ref>An uncommon usage, evidently not found in the [[LXX]], but supported in Liddell & Scott's ''Greek-English Lexicon'' (8th ed., NY, 1897) s.v. γραμμα, page 317 col. 2, citing (among others) Herodotus (repeatedly) including 2:73 ("I have not seen one except in an illustration") & 4:36 ("drawing a map"). See also, Chris Keith, ''The Pericope Adulterae, the Gospel of John, and the Literacy of Jesus'' (2009, Leiden, Neth., Brill) page 19.</ref>
Line 25 ⟶ 26:
[[File:Codex Sangallensis 48 348.jpg|thumb|[[Codex Sangallensis 48]] with the blanked space for the pericope John 7:53–8:11]]
The first to systematically apply the [[textual criticism|critical marks]] of the Alexandrian critics was [[Origen]]:<ref>{{cite web|url=http://www.ccel.org/ccel/schaff/encyc02.html|title=New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. II: Basilica – Chambers|work=ccel.org}}</ref>
{{Blockquote|In the Septuagint column [Origen] used the system of diacritical marks which was in use with the Alexandrian critics of Homer, especially Aristarchus, marking with an [[obelus]] under different forms, as "./.", called lemniscus, and "/.", called a hypolemniscus, those passages of the Septuagint which had nothing to correspond to in Hebrew, and inserting, chiefly from Theodotion under an asterisk (*), those which were missing in the Septuagint; in both cases a metobelus (Y) marked the end of the notation.}}
Line 35 ⟶ 36:
Beginning with [[Karl Lachmann]] (in Germany, 1840), reservations about the {{lang|la|Pericope Adulterae}} became more strongly argued in the modern period, and these opinions were carried into the English world by [[Samuel Davidson]] (1848–51), [[Samuel Prideaux Tregelles]] (1862),<ref>S. P. Tregelles, ''An Introduction to the Critical Study and Knowledge of the Holy Scripture'' (London 1856), pp. 465–468.</ref> and others; the argument against the verses being given body and final expression in [[F. J. A. Hort]] (1886). Those opposing the authenticity of the verses as part of John are represented in the 20th century by men like [[Henry Cadbury]] (1917), [[Ernest Cadman Colwell]] (1935), and [[Bruce M. Metzger]] (1971).<ref>[[Bruce M. Metzger]], ''A Textual Commentary on the Greek New Testament'', Deutsche Bibelgesellschaft, Stuttgart 2001, pp. 187–189.</ref>
According to 19th-century text critics [[Henry Alford (theologian)|Henry Alford]] and [[F. H. A. Scrivener]] the passage was added by John in a second edition of the Gospel along with 5:3.4 and the 21st chapter.<ref>{{cite web|author=F. H. A. Scrivener|title=A Plain Introduction to the Criticism of the New Testament (3rd edition, 1883, London) |year=1883 |page= 610 |publisher=George Bell & Sons |url= https://archive.org/stream/aplainintroduct01scrigoog#page/n682/mode/2up}}</ref>
On the other hand, a number of scholars have strongly defended the Johannine authorship of these verses. This group of critics is typified by such scholars as [[Frederick Nolan (theologian)|Frederick Nolan]] (1865), and [[John Burgon]] (1886), and [[Herman C. Hoskier]] (1920). More recently it has been defended by [[David Otis Fuller]] (1975), and is included in the Greek New Testaments compiled by Wilbur Pickering (1980/2014), Hodges & Farstad (1982/1985), and Robinson & Pierpont (2005). Rather than endorsing Augustine's theory that some men had removed the passage due to a concern that it would be used by their wives as a pretext to commit adultery, Burgon proposed (but did not develop in detail){{cn|date=March 2023}} a theory that the passage had been lost due to a misunderstanding of a feature in the lection-system of the early church.<ref>{{cite book | first=John | last=Burgon | title=Last Twelve Verses of the Gospel According to S. Mark Vindicated Against Recent Critical Objectors and Established | publisher=James Parker and Co. | year=1871 | pages=192–243 | url=https://ccel.org/ccel/burgon/mark/mark.iv.x.html}}</ref>
Almost all modern critical translations that include the pericope adulterae do so at John 7:53–8:11. Exceptions include the [[New English Bible]] and [[Revised English Bible]], which relocate the pericope after the end of the Gospel. Most others enclose the pericope in brackets, or add a footnote mentioning the absence of the passage in the oldest witnesses (e.g., [[New Revised Standard Version|NRSV]], [[New Jerusalem Bible|NJB]], [[New International Version|NIV]], [[Good News Bible|GNT]], [[New American Standard Bible|NASB]], [[English Standard Version|ESV]]).<ref name="Copan Craig 2009 p. 154"/>
== Textual history ==
Line 53 ⟶ 52:
Within the Syriac tradition, the anonymous author of the 6th century Syriac Chronicle, called [[Pseudo-Zacharias Rhetor]] mentioned the translation of the pericope Adulterae into Aramaic from a Greek manuscript from Alexandria.<ref name=":4" /> The story of the adulteress is also found in manuscripts of the Palestinian Syriac Lectionary, including MS "A" (1030ad), MS "C" (1118ad) and MS "B" (1104ad).<ref>{{Citation |title=Sayings of Jesus: Canonical and Non-Canonical: Essays in Honour of Tjitze Baarda |date=2014-04-09 |work=Sayings of Jesus: Canonical and Non-Canonical |url=https://brill.com/edcollbook/title/2500 |access-date=2024-01-28 |publisher=Brill |language=en |isbn=978-90-04-26735-0}}</ref>
An author by the name of "Nicon" wrote a treatise called "On the Impious Religion of the Vile Armenians", in which he argued that the Armenian Christians tried to remove the passage from their manuscripts. This has been often attributed to the 10th century author [[Nikon the Metanoeite|Nicon]], however [[Brooke Foss Westcott|Wescott]] and [[F. J. A. Hort|Hort]] argued that it is a later 13th century Nicon. They argued that this writing was made in response to the claims of [[Vardan Areveltsi]], who stated that Papias is responsible for the inclusion of the story in the Gospel of John.<ref name=":3" /> Later on, in the 12th century the passage was mentioned by [[Euthymios Zigabenos|Euthymius Zigabenus]], who doubted the
=== Western Christianity ===
The story of the adulteress was quoted by multiple Latin speaking early Christians, and appears within their quotations of the New Testament often.<ref name=":4" /> It is quoted by church fathers such as Hilary of Poitiers, Gregory the Great, Leo the Great, Ambrose, Ambrosiaster and Augustine among many others. However, it is not quoted by either [[Tertullian]] or [[Cyprian]], which might imply that it was missing from their manuscripts.<ref name=":4" /> The story is present in the
[[Pacian|Pacian of Barcelona]] (bishop from 365 to 391), in the course of making a rhetorical challenge, opposes cruelty as he sarcastically endorses it: "O Novatians, why do you delay to ask an eye for an eye? [...] Kill the thief. Stone the petulant. Choose not to read in the Gospel that the Lord spared even the adulteress who confessed, when none had condemned her." Pacian was a contemporary of the scribes who made Codex Sinaiticus.<ref name=":4" />
Line 80 ⟶ 79:
Various manuscripts treat, or include, the passage in a variety of ways. These can be categorised into those that exclude it entirely, those that exclude only a shortened version of the passage (including 7:53-8:2 but excluding 8:3-11), those that include only a shortened version of the passage (8:3–11), those that include the passage in full, those that question the passage, those that question only the shorter passage, those that relocate it to a different place within the Gospel of John, and those that mark it as having been added by a later hand.
#'''Exclude the passage:''' [[List of New Testament papyri|Papyri]] [[Papyrus 66|66]] (''c''. 200 or 4th century<ref name="nongbri-rec">{{cite journal | last=Nongbri | first=Brent | title=Reconsidering the Place of Papyrus Bodm XIV-XV ({{papyrus|75}}) in the Textual Criticism of the New Testament | journal=Journal of Biblical Literature | volume =135 | issue=2 | year=2016 | pages=405–437 | doi=10.15699/jbl.1352.2016.2803 }}</ref><ref>Orsini, "I papiri Bodmer: scritture e libri", 77</ref>) and [[Papyrus 75|75]] (early 3rd century or 4th century<ref name="nongbri-rec"/><ref>Orsini, "I papiri Bodmer: scritture e libri", 77</ref>); Codices [[Codex Sinaiticus|Sinaiticus]] and [[Codex Vaticanus Graecus 1209|Vaticanus]] (4th century),
# '''Shorter passage excluded''' (includes 7:53-8:2 but excludes 8:3-11): 228, [[Minuscule 759 (Gregory-Aland)|759]], 1458, 1663, and 2533.
# '''Shorter passage included''' (8:3–11): [[Lectionary 4|'''ℓ''' ''4'']], [[Lectionary 67|'''ℓ''' ''67'']], [[Lectionary 69|'''ℓ''' ''69'']], [[Lectionary 70|'''ℓ''' ''70'']], [[Lectionary 71|'''ℓ''' ''71'']], [[Lectionary 75|'''ℓ''' ''75'']], [[Lectionary 81|'''ℓ''' ''81'']], [[Lectionary 89|'''ℓ''' ''89'']], [[Lectionary 90|'''ℓ''' ''90'']], [[Lectionary 98|'''ℓ''' ''98'']], [[Lectionary 101|'''ℓ''' ''101'']], [[Lectionary 107|'''ℓ''' ''107'']], [[Lectionary 125|'''ℓ''' ''125'']], [[Lectionary 126|'''ℓ''' ''126'']], [[Lectionary 139|'''ℓ''' ''139'']], [[Lectionary 146|'''ℓ''' ''146'']], [[Lectionary 185|'''ℓ''' ''185'']], [[Lectionary 211|'''ℓ''' ''211'']], [[Lectionary 217|'''ℓ''' ''217'']], [[Lectionary 229|'''ℓ''' ''229'']], [[Lectionary 267|'''ℓ''' ''267'']], [[Lectionary 280|'''ℓ''' ''280'']], [[Lectionary 282|'''ℓ''' ''282'']], [[Lectionary 287|'''ℓ''' ''287'']], '''ℓ''' ''376'', '''ℓ''' ''381'', '''ℓ''' ''386'', '''ℓ''' ''390'', '''ℓ''' ''396'', '''ℓ''' ''398'', '''ℓ''' ''402'', '''ℓ''' ''405'', '''ℓ''' ''409'', '''ℓ''' ''417'', '''ℓ''' ''422'', '''ℓ''' ''430'', '''ℓ''' ''431'', '''ℓ''' ''435'' (8:2–11), '''ℓ''' ''462'', '''ℓ''' ''464'', '''ℓ''' ''465'', '''ℓ''' ''520'' (8:2–11).
#'''Include passage:''' the [[Vulgate|Latin Vulgate]] (4th century), [[Codex Bezae]] (5th century), [[Uncial 047]] (8th century), [[Uncial 0233]] (8th century), 9th century Codices [[Codex Boreelianus|Boreelianus]], [[Codex Seidelianus I|Seidelianus I]], [[Codex Seidelianus II|Seidelianus II]], [[Codex Cyprius|Cyprius]], [[Codex Campianus|Campianus]], [[Codex Nanianus|Nanianus]], also [[Codex Tischendorfianus IV|Tischendorfianus IV]] from the 10th, [[Codex Petropolitanus (New Testament)|Codex Petropolitanus]]; [[Minuscule 28]], [[Minuscule 318|318]], [[Minuscule 700|700]], [[Minuscule 892|892]], 1009, 1010, 1071, 1079, 1195, 1216, 1344, 1365, 1546, 1646, 2148, 2174; the [[Byzantine text-type|Byzantine majority text]] (around 1350 manuscripts);<ref name=":7">{{Cite journal |last=Robinson |first=Maurice |date=1998-01-01 |title=Preliminary observations regarding the pericope adulterae based upon fresh collations of nearly all continuous-text manuscripts and over one hundred lectionaries |url=https://place.asburyseminary.edu/trenpapers/453 |journal=Conference Papers}}</ref> [[Lectionary 79|'''ℓ''' ''79'']], [[Lectionary 100|'''ℓ''' ''100'']] (John 8:1–11), [[Lectionary 118|'''ℓ''' ''118'']], [[Lectionary 130|'''ℓ''' ''130'']] (8:1–11), [[Lectionary 221|'''ℓ''' ''221'']], [[Lectionary 274|'''ℓ''' ''274'']], [[Lectionary 281|'''ℓ''' ''281'']], '''ℓ''' ''411'', '''ℓ''' ''421'', '''ℓ''' ''429'' (8:1–11), '''ℓ''' ''442'' (8:1–11), '''ℓ''' ''445'' (8:1–11), '''ℓ''' ''459''; the majority of the [[Vetus Latina|Old Latin]]: [[Codex Palatinus]] (5th century), [[Codex Corbiensis|Codex Corbeiensis]] (5th century), [[Codex Veronensis|Codex Veronesis]] (5th century), [[Codex Purpureus Sarzanensis|Codex Sarzanensis]] (5th century), [[Codex Usserianus Primus]] (7th century), [[Book of Mulling]] (8th century), [[Codex Sangermanensis II|Codex Sangermanensis secundus]] (10th century), [[Codex Colbertinus]] (12th century),<ref name=":0">{{Cite journal |last1=Knust |first1=Jennifer |last2=Wasserman |first2=Tommy |date=October 2010 |title=Earth Accuses Earth: Tracing What Jesus Wrote on the Ground |url=https://www.cambridge.org/core/journals/harvard-theological-review/article/abs/earth-accuses-earth-tracing-what-jesus-wrote-on-the-ground/8BDE7EA273824F86F601C64CED2F2F7F |journal=Harvard Theological Review |language=en |volume=103 |issue=4 |pages=407–446 |doi=10.1017/S0017816010000799 |s2cid=161700090 |issn=1475-4517}}</ref> Western witnesses to the Diatessaron ([[Codex Fuldensis]], [[Liège Harmony]], [[Codex Sangallensis]]), the Greek canon tables of the [[Monastery of Saint Epiphanius]] (6th century),<ref>{{Cite web |title=Vol. 36, 1982 of Dumbarton Oaks Papers on JSTOR |url=https://www.jstor.org/stable/i255257 |access-date=2024-01-27 |website=www.jstor.org |language=en}}</ref>
#'''Question pericope''' (marked with asterisks (※), [[obeli]] (÷), dash (–) or (<)): [[Codex Vaticanus 354]] (S) and the Minuscules [[Minuscule 18|18]], [[Minuscule 24|24]], [[Minuscule 35|35]], [[Codex Athous Dionysiou|045]]''',''' [[Minuscule 83|83]], [[Minuscule 95|95]] (questionable scholion), [[Minuscule 109|109]], [[Minuscule 125|125]], [[Minuscule 141|141]], [[Minuscule 148|148]], [[Minuscule 156|156]], [[Minuscule 161|161]], [[Minuscule 164|164]], [[Minuscule 165|165]], [[Minuscule 166|166]], [[Minuscule 167|167]], [[Minuscule 178|178]], [[Minuscule 179|179]], [[Minuscule 200|200]], [[Minuscule 201|201]], [[Minuscule 202|202]], [[Minuscule 285|285]], [[Minuscule 338|338]], [[Minuscule 348|348]], [[Minuscule 363|363]], [[Minuscule 367|367]], [[Minuscule 376|376]], [[Minuscule 386|386]], [[Minuscule 392|392]], [[Minuscule 407|407]], [[Minuscule 478|478]], [[Minuscule 479|479]], [[Minuscule 510|510]], [[Minuscule 532|532]], [[Minuscule 547|547]], [[Minuscule 553|553]], [[Minuscule 645|645]], [[Minuscule 655|655]], [[Minuscule 656|656]], [[Minuscule 661|661]], [[Minuscule 662|662]], [[Minuscule 685|685]], 699, [[Minuscule 757 (Gregory-Aland)|757]], [[Minuscule 758 (Gregory-Aland)|758]], [[Minuscule 763 (Gregory-Aland)|763]], [[Minuscule 769 (Gregory-Aland)|769]], [[Minuscule 781 (Gregory-Aland)|781]], 789, [[Minuscule 797 (Gregory-Aland)|797]], [[Minuscule 801 (Gregory-Aland)|801]], [[Minuscule 824 (Gregory-Aland)|824]], [[Minuscule 825 (Gregory-Aland)|825]], [[Minuscule 829 (Gregory-Aland)|829]], [[Minuscule 844 (Gregory-Aland)|844]], [[Minuscule 845 (Gregory-Aland)|845]], [[Minuscule 867 (Gregory-Aland)|867]], [[Minuscule 897 (Gregory-Aland)|897]], [[Minuscule 922 (Gregory-Aland)|922]], [[Minuscule 1073 (Gregory-Aland)|1073]], 1092 (later hand), [[Minuscule 1187 (Gregory-Aland)|1187]], 1189, 1280, 1443, 1445, 2099, and 2253 include entire pericope from 7:53; the [[menologion]] of Lectionary 185 includes 8:1ff; [[Codex Basilensis A. N. III. 12|Codex Basilensis]] (E) includes 8:2ff; [[Codex Tischendorfianus III]] (Λ) and [[Codex Petropolitanus (New Testament)|Petropolitanus (П)]] also the menologia of Lectionaries [[Lectionary 86|'''ℓ''' ''86'']], '''ℓ''' ''211'', '''ℓ''' ''1579'' and '''ℓ''' ''1761'' include 8:3ff. Minuscule 807 is a manuscript with a Catena, but only in John 7:53–8:11 without catena. It is a characteristic of late Byzantine manuscripts conforming to the sub-type ''[[Family Kr|Family K{{sup|r}}]]'', that this pericope is marked with [[obelus|obeli]]; although Maurice Robinson argues that these marks are intended to remind lectors that these verses are to be omitted from the Gospel lection for [[Pentecost]], not to question the authenticity of the passage. The originality of the story was questioned by [[Euthymios Zigabenos|Euthymius Zigabenus]] (12th century).<ref>{{Cite book |last1=Krans |first1=Jan |url=https://books.google.com/books?id=ObwyAQAAQBAJ&dq=Pericope+Adultarae+Euthymius+Zigabenus&pg=PA307 |title=Patristic and Text-Critical Studies: The Collected Essays of William L. Petersen |last2=Verheyden |first2=Joseph |date=2011-12-09 |publisher=BRILL |isbn=978-90-04-19613-1 |language=en}}</ref>
# '''Shorter passage questioned''' (8:3–11, marked with asterisks (※), [[obeli]] (÷) or (<)): [[Minuscule 4|4]], [[Minuscule 8|8]], [[Minuscule 14|14]], [[Minuscule 443|443]], 689, [[Minuscule 707|707]], 781, [[Minuscule 873 (Gregory-Aland)|873]], 1517. (8:2-11) [[Codex Basilensis A. N. III. 12]] (E) (8th century),
#'''Relocate passage:''' [[Family 1]], minuscules [[Minuscule 20|20]], [[Minuscule 37|37]], [[Minuscule 135|135]], [[Minuscule 207|207]], [[Minuscule 301|301]], [[Minuscule 347|347]], and nearly all Armenian translations place the pericope after John 21:25; [[Family 13]] place it after Luke 21:38; a corrector to Minuscule 1333 added 8:3–11 after Luke 24:53; and [[Minuscule 225]] includes the pericope after John 7:36. [[Minuscule 129]], [[Minuscule 135|135]], [[Minuscule 259|259]], [[Minuscule 470|470]], [[Minuscule 564|564]], [[Minuscule 1076 (Gregory-Aland)|1076]], [[Minuscule 1078 (Gregory-Aland)|1078]], and [[Minuscule 1356 (Gregory-Aland)|1356]] place John 8:3–11 after John 21:25. [[Minuscule 788 (Gregory-Aland)|788]] and [[Minuscule 826 (Gregory-Aland)|Minuscule 826]] placed pericope after Luke 21:38. 115, 552, 1349, and 2620 placed pericope after John 8:12.
#'''Added by a later hand:''' [[Codex Ebnerianus]], [[Codex Rehdigeranus]],<ref name=":0" /> [[Minuscule 19|19]], [[Minuscule 284|284]], [[Minuscule 431|431]], 391, [[Minuscule 461|461]], [[Minuscule 470|470]], 501 (8:3-11), [[Minuscule 578|578]], 794, 1141, 1357, 1593, [[Minuscule 2174|2174]], 2244, 2860, [[Syriac New Testament, British Library, Add. 14470|MS 14470]] (added in the 9th century by a later scribe).<ref name="Scrivener">{{Cite book |last=Scrivener |first=Frederick Henry Ambrose |title=[[A Plain Introduction to the Criticism of the New Testament|A Plain Introduction to the Criticism of the New Testament, Vol. 2]] |author2=Edward Miller |publisher=[[George Bell & Sons]] |year=1894 |location=London |page=13 |author-link=Frederick Henry Ambrose Scrivener}}</ref><ref name="Gregory">{{Cite book |last=Gregory |first=Caspar René |title=Textkritik des Neuen Testaments |year=1902 |volume=2 |location=Leipzig |page=510 |author-link=Caspar René Gregory}}</ref><ref name="Wright">William Wright, ''Catalogue of the Syriac manuscripts in the British Museum'' (2002), pp. 40-41.</ref>
#'''Lacuna:''' [[Codex Regius (New Testament)|Codex Regius]] (8th century) and [[Codex Sangallensis 48|Codex Sangallensis]] (9th century) contain a large gap after John 7:52, thus indicating knowledge of the passage despite being omitted.<ref>{{Cite book |last1=Black |first1=David Alan |url=https://books.google.com/books?id=8F7CCwAAQBAJ |title=The Pericope of the Adulteress in Contemporary Research |last2=Cerone |first2=Jacob N. |date=2016-04-21 |publisher=Bloomsbury Publishing |isbn=978-0-567-66599-7 |language=en}}</ref><ref>{{Cite book |last=Lunn |first=Nicholas P. |url=https://books.google.com/books?id=p9HYDwAAQBAJ&dq=Pericope+adulterae+Codex+Regius&pg=PT45 |title=The Original Ending of Mark: A New Case for the Authenticity of Mark 16:9-20 |date=2015-04-30 |publisher=James Clarke & Company Limited |isbn=978-0-227-90459-6 |language=en}}</ref>
Line 115 ⟶ 114:
===Arguments for Johannine authorship===
The story of the adulteress has been defended by those who teach the [[Byzantine priority theory]]<ref name=":6" /> and also by those who defend the superiority of the [[Textus Receptus]].<ref>{{Cite web |title=Why John 7.53–8.11 is in the Bible - Trinitarian Bible Society |url=https://www.tbsbibles.org/news/661499/Why-John-7.538.11-is-in-the-Bible.htm |access-date=2024-02-13 |website=www.tbsbibles.org}}</ref> Among these, [[Zane C. Hodges]] and Arthur L. Farstad argue for Johannine authorship of the pericope. They suggest there are points of similarity between the pericope's style and the style of the rest of the gospel. They claim that the details of the encounter fit very well into the context of the surrounding verses. They argue that the pericope's appearance in the majority of manuscripts, if not in the oldest ones, is evidence of its authenticity.<ref name=":6" /> [[Maurice A. Robinson|Maurice Robinson]] argued that the anomalies in the transmission of the Pericope Adulterae may be explained by the Lectionary system, where due to the Pericope Adulterae being skipped during the Pentecost lesson, some scribes would relocate the story to not interviene with the flow of the Pentecost lesson. He also argued that mistakes arising from the Lectionary system are able to explain the omission of the story in some manuscripts.<ref name=":7" />
== Status in the Bible ==
Line 126 ⟶ 123:
* [[Christ and the Woman Taken in Adultery (Bruegel)|''Christ and the Woman Taken in Adultery'']] by [[Pieter Bruegel the Elder]] (1565)
* [[Christ and the Woman Taken in Adultery (Rubens)|''Christ and the Woman Taken in Adultery'']] by [[Peter Paul Rubens]] (1614)
* [[The Woman Taken in Adultery (Rembrandt)|''The Woman Taken in Adultery'']] by [[Rembrandt]] (1644)
* [[Christ and the Woman Taken in Adultery (Preti)|''Christ and the Woman Taken in Adultery'']] by [[Mattia Preti]] (c. 1650)
* ''[[Christ and the Woman Taken in Adultery (
* [[Christ and the Woman Taken in Adultery (Beckmann)|''Christ and the Woman Taken in Adultery'']] by [[Max Beckmann]] (1917)
* ''Christ with the Adulteress'' by [[Han van Meegeren]] (1942), but [[Art forgery|sold as an original]] [[Vermeer]]
Line 135 ⟶ 133:
===Chinese distortion===
In September 2020, the Chinese textbook{{Lang|zh|《职业道德与法律》}}(''Professional Ethics and Law'') was alleged to inaccurately recount the story with a changed narrative in which Jesus stones the woman, while claiming to be a sinner
==See also==
Line 174 ⟶ 168:
[[Category:Adultery and religion]]
[[Category:Second Temple]]
[[Category:Pseudepigraphy]]
| |||