Jesus and the woman taken in adultery
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| - | And he continued, καὶ ἐπορεύθη. This verse, and those that interpose from it to πάλιν οὖν ὁ Ἰησοῦς, that is to the twelfth verse of the following chapter, are not found in the Syrian interpreter, nor in Chrysostom, when he mentions his homil. in John 60, nor in Theophylact. Eusebius, too, in the last book of the third book of Historia Ecclesiasticae, openly says that this story about an adulterous woman was written in Switzerland by a certain Papias, which is found in Euágelius, which is said according to the Hebrews: but there is no mention of it in Nonnus. Finally, we witness Jerome's second dialogue with Pelagius, which is not described in some codices. Of our ancient codices, seventeen of them did not have it; in the rest it is indeed written, but in such a way that there is a wonderful variety of reading, which I have decided in good faith to annotate in its own places. As for me, I do not conceal that I deserve to be suspected of the fact that the ancients either rejected or ignored them with such agreement. Next, what he tells about Jesus being left alone with a woman in the temple, I do not know how probable it is: it is not sufficiently coherent with what follows, that is the verse. 12. It is said that the body spoke again: And what will be said, that Jesus wrote with his finger on the ground, seems to me new and unusual, and I cannot guess how it can be sufficiently conveniently explained. Finally, such a variety of readings makes one doubt the reliability of the whole narrative. But this history must be deleted, indeed I think it necessary to retain this verse with the first two chapters of the following chapter, to which the twelfth is submitted. | + | :And he continued, καὶ ἐπορεύθη. This verse, and those that interpose from it to πάλιν οὖν ὁ Ἰησοῦς, that is to the twelfth verse of the following chapter, are not found in the Syrian interpreter, nor in Chrysostom, when he mentions his homil. in John 60, nor in Theophylact. Eusebius, too, in the last book of the third book of Historia Ecclesiasticae, openly says that this story about an adulterous woman was written in Switzerland by a certain Papias, which is found in Euágelius, which is said according to the Hebrews: but there is no mention of it in Nonnus. Finally, we witness Jerome's second dialogue with Pelagius, which is not described in some codices. Of our ancient codices, seventeen of them did not have it; in the rest it is indeed written, but in such a way that there is a wonderful variety of reading, which I have decided in good faith to annotate in its own places. As for me, I do not conceal that I deserve to be suspected of the fact that the ancients either rejected or ignored them with such agreement. Next, what he tells about Jesus being left alone with a woman in the temple, I do not know how probable it is: it is not sufficiently coherent with what follows, that is the verse. 12. It is said that the body spoke again: And what will be said, that Jesus wrote with his finger on the ground, seems to me new and unusual, and I cannot guess how it can be sufficiently conveniently explained. Finally, such a variety of readings makes one doubt the reliability of the whole narrative. But this history must be deleted, indeed I think it necessary to retain this verse with the first two chapters of the following chapter, to which the twelfth is submitted. |
==John Calvin== | ==John Calvin== | ||
Revision as of 12:52, 19 August 2022
The Pericope Adulterae (pəˈrɪkəpi əˈdʌltəri in anglicised Latin)[1] is a traditional name for a famous passage (pericope) about an adulterous woman—verses John 7:53-8:11 of the Gospel of John. The passage describes a confrontation between Jesus and the scribes and Pharisees over whether a woman, caught in an act of adultery, ought to be stoned. Jesus shames the crowd into dispersing, and averts the execution.
Although in line with many stories in the Gospels and probably primitive (Didascalia Apostolorum refers to it, possibly Papias also), some scholars [2][3] theorise that it was not part of the original text of John's Gospel.[4] On the other hand, Jerome reports that the pericope adulterae was to be found in its canonical place in "many Greek and Latin manuscripts" in Rome and the Latin West in the late 4th Century, the Council of Trent declared that the Latin Vulgate was authentic and authoritative. [5]The Latin Vulgate includes the adultery episode in John 7:53-8:11, and many other internal and external evidences exist to prove its validity such as Papias (circa 125 CE) refers to a story of Jesus and a woman "accused of many sins" as being found in the Gospel of the Hebrews, which may well refer to this passage; while there is a certain reference to the pericope adulterae in the 3rd Century Syriac Didascalia Apostolorum
The English idiomatic phrase to "cast the first stone" is derived from this passage.[6]
Contents |
The passage
John 7:53-8:11 9, in the King James Version:
7:53 And every man went unto his own house. 8:1 Jesus went unto the Mount of Olives. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. 10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
Textual history
The pericope is not found in its canonical place in any of the earliest surviving Greek Gospel manuscripts; neither in the two 3rd century papyrus witnesses to John - P66 and P75; nor in the 4th century Codex Vaticanus (Codex Sinaiticus is proven to be a modern forgery). The first surviving Greek manuscript witness to the pericope is the Latin/Greek diglot Codex Bezae of the fifth century (although this manuscript may be earlier). Papias (circa 125 CE) refers to a story of Jesus and a woman "accused of many sins" as being found in the Gospel of the Hebrews, which may well refer to this passage; while there is a certain reference to the pericope adulterae in the 3rd Century Syriac Didascalia Apostolorum; though without any indication as to which Gospel, then contained the story. The Second Epistle of Pope Callistus section 6 contains a quote that may be from John 8:11 - "Let him see to it that he sin no more, that the sentence of the Gospel may abide in him: “Go, and sin no more.”" However the epistle quotes from eighth century writings and is not thought to be genuine.
Until recently, it was not thought that any Greek Church Father had taken note of the passage before the 12th Century; but in 1941 a large collection of the writings of Didymus the Blind (ca. 313- 398) was discovered in Egypt, including a reference to the pericope adulterae as being found in "several gospels"; and it is now considered established that this passage was present in its canonical place in a minority of Greek manuscripts known in Alexandria from the 4th Century onwards. In support of this it is noted that the 4th century Codex Vaticanus, which was written in Egypt, marks the end of John chapter 7 with an "umlaut", indicating that an alternative reading was known at this point.
Jerome reports that the pericope adulterae was to be found in its canonical place in "many Greek and Latin manuscripts" in Rome and the Latin West in the late 4th Century. This is confirmed by the consensus of Latin Fathers of the 4th and 5th Centuries CE; including Ambrose, and Augustine. The latter claimed that the passage may have been improperly excluded from some manuscripts in order to avoid the impression that Christ had sanctioned adultery:
Certain persons of little faith, or rather enemies of the true faith, fearing, I suppose, lest their wives should be given impunity in sinning, removed from their manuscripts the Lord's act of forgiveness toward the adulteress, as if he who had said, Sin no more, had granted permission to sin.
History of textual criticism on John 7:53-8:11
The first to systematically apply the critical marks of the Alexandrian critics was the heretic Origen:
"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."
Early textual critics familiar with the use and meaning of these marks in classical Greek works like Homer, falsely interpreted the signs to mean that the section (John 7:53-8:11) was an interpolation and not an original part of the Gospel.
During the 16th Century, Western European scholars - both Catholic and Protestant - sought to recover the most correct Greek text of the New Testament, rather than relying on the Vulgate Latin translation. At this time, it was noticed that a number of early manuscripts containing John's Gospel lacked John 7:53-8:11 inclusive; and also that some manuscripts containing the verses marked them with critical signs, usually a lemniscus or asterisk. It was also noted that, in the lectionary of the Greek church, the set gospel reading for Pentecost runs from John 7:37 to 8:12, but skips over the twelve verses of this pericope. In several manuscripts, the verses appear at the end of the gospel.
Beginning with Lachmann (in Germany, 1840), reservations about the pericope became more strongly argued in the modern period, and these opinions were carried into the English world by Samuel Davidson (1848-1851), Tregelles (1862), and others; the argument against the verses being given body and final expression in Hort (1886). Those opposing the authenticity of the verses as part of John are represented in the 20th century by men like Cadbury (1917), Colwell (1935), and Metzger (1971).
On the other hand, many scholars strongly defend the Johannine authorship of these verses, and present opposing arguments and counter-analysis. This group of critics is typified by such scholars as Nolan (1865), and Burgon (1886); and find modern counterparts and apologists in Hoskier (1920), O.T. Fuller (1978), Pickering (1980), Hodges & Farstad (1985), Pierpont, and Robinson (2005).
Almost all modern translations now include the Pericope de Adultera at John 7:53-8:11; but some enclose it in brackets, and/or add a note concerning the oldest and most reliable witnesses (i.e. those favored by textual critics).
Authorship
Arguments against Johannine authorship
Bishop J.B. Lightfoot wrote that absence of the passage from the earliest manuscripts, combined with the occurrence of stylistic characteristics atypical of John, together implied that the passage was an interpolation. Nevertheless, he considered the story to be authentic history. As a result, based on Eusebius' mention that the writings of Papias contained a story "about a woman falsely accused before the Lord of many sins" (H.E. 3.39), surmised that this section originally was part of Papias' Interpretations of the Sayings of the Lord, and included it in his collection of Papias' fragments. However, Michael W. Holmes has pointed out that it is not certain "that Papias knew the story in precisely this form, inasmuch as it now appears that at least two independent stories about Jesus and a sinful woman circulated among Christians in the first two centuries of the church, so that the traditional form found in many New Testament manuscripts may well represent a conflation of two independent shorter, earlier versions of the incident."
Arguments for Johannine authorship
Zane C. Hodges and Arthur L. Farstad argue for Johannine authorship of the pericope. They suggest 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. John Calvin said:
- It is plain enough that this passage was unknown anciently to the Greek Churches; and some conjecture that it has been brought from some other place and inserted here. But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage.
Manuscript evidence
Both Novum Testamentum Graece (NA27) and the United Bible Societies (UBS4) provide critical text for the pericope, but mark this off with [[double brackets]], indicating that the pericope is regarded as a later addition to the text. However, UBS4 rates its reconstruction of the wording of the pericope as { A }, meaning "virtually certain" to reflect the original text of the addition.
- Exclude pericope. Papyri 66 (c. 200) and 75 (early 3rd century); Codices Sinaiticus and Vaticanus (4th century), also apparently Alexandrinus and Ephraemi (5th), Codices Washingtonianus and Borgianus also from the 5th century, Regius from the 8th, Athous Lavrensis (c. 800), Petropolitanus Purpureus, Macedoniensis, Codex Sangallensis and Koridethi from the 9th century and Monacensis from the 10th; Uncials 0141 and 0211; Minuscules 3, 12, 15, 21, 22, 32, 33, 39, 63, 96, 124, 134, 151, 157, 169, 209, 228, 297, 388, 391, 401, 416, 431 (added by a later hand), 445, 565, 578, 584, 703, 723, 730, 731, 741, 742, 768, 770, 772, 776, 777, 788, 799, 800, 827, 828, 843, 896, 1100, 1178, 1230, 1241, 1242, 1253, 1333, 2193 and 2768; the majority of lectionaries; some Old Latin, the majority of the Syriac, the Sahidic dialect of the Coptic, the Gothic, some Armenian, and the Georgian translations; Diatessaron (2nd century); apparently Clement of Alexandria (died 215), other Church Fathers namely Tertullian (died 220), Origen (died 254), Cyprian (died 258), Nonnus (died 431), Cyril of Alexandria (died 444) and Cosmas (died 550).
- Shorter pericope exclude. Minuscule 795 contains John 7:53-8:2 but exclude 8:3-11.
- Shorter pericope include (8:3-11). ℓ 4, ℓ 67, ℓ 69, ℓ 70, ℓ 71, ℓ 75, ℓ 81, ℓ 89, ℓ 90, ℓ 98, ℓ 101, ℓ 107, ℓ 125, ℓ 126, ℓ 139, ℓ 146, ℓ 185, ℓ 211, ℓ 217, ℓ 229, ℓ 267, ℓ 280, ℓ 282, 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 pericope. Codex Bezae (5th century), 9th century Codices Boreelianus, Seidelianus I, Seidelianus II, Cyprius, Campianus and Nanianus, also Tischendorfianus IV from the 10th; Minuscule 28, 318, 700, 892, 1009, 1010, 1071, 1079, 1195, 1216, 1344, 1365, 1546, 1646, 2148, 2174; the Byzantine majority text; ℓ 79, ℓ 100 (John 8:1-11), ℓ 118, ℓ 130 (8:1-11), ℓ 221, ℓ 274, 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 Old Latin, the Vulgate, some Syriac, the Bohairic dialect of the Coptic, some Armenian, and the Ethopian translations; Didascalia (3rd century), Didymus the Blind (4th century), Ambrosiaster (4th century), Ambrose (died 397), John Chrysostom (died 407), Jerome (died 420), Augustine (died 430).
- Question pericope. Marked with asterisks (*) or obeli (÷). Codex Vaticanus 354 (S) and the Minuscules 4, 8, 35, 83, 161, 164, 165, 166, 167, 168, 200, 202, 285, 338, 348, 363, 367, 376, 386, 407, 443, 478, 532, 547, 553, 656, 662, 757, 758, 769, 781, 797, 801, 824, 825, 829, 844, 845, 873, 897, 922, 1073, 1077, 1092, 1099, 1187, 1189, 1443 and 1445 include entire pericope from 7:53; the menologion of Lectionary 185 includes 8:1ff; Codex Basilensis (E) includes 8:2ff; Codex Tischendorfianus III (Λ) and Petropolitanus (П) also the menologia of Lectionaries 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.
- Relocate pericope. Family 1, minuscules 20, 135, 207, 301, 347, and nearly all Armenian translations place the pericope after John 21:25; Family 13 place it after Luke 24:53; 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, 259, 470, 564, 831, and 1356 place John 8:3-11 after John 21:25. Minuscule 826 placed pericope after Luke 21:38
Complutensian Polyglot
Erasmus
Paraphrase on John - Desiderius Erasmus (1991) Translated and Annotated by Jane E. Philipps has:
Erasmus:
- Now, since they had noticed in him an astounding mercy and gentleness towards common folk, the humble, and the suffering, from what ought to have made them love him they hunted for a handle for an accusation. The law of Moses had decreed a stern punishment for adultery, that if a woman was caught having unlawful intercourse with a man not her husband, she should be stoned at the hands of the people. And now the men indulged themselves and acted violently against women, as if they themselves were innocent before God or were going to escape eternal punishment if, even though they committed graver sins, they had no penalties to pay under the law. For the law only penalizes public crimes. It does not punish arrogance, disdain, envy, hatred; but God condemns these more than the things that the law punishes. So as Jesus was then sitting in the temple, they brought to him a woman taken in adultery - they themselves of course being firm adherents of justice and out of zeal for the law strict against offenders, though inside they were drunk with far worse vices. They set the woman in their midst so that if she were condemned by Christ's judgment some part of the crowd would lose their enthusiasm for him, since he had won popular approval chiefly by his mildness and gentleness; but if he found her innocent, as they expected he would, they would have a charge to level against him because contrary to Moses' rule he had not feared to free an adulteress. They hoped that in the ensuing confusion he would be stoned to death instead of the woman. So then, being themselves much more criminal sinners, they accused the sinning woman before Jesus as before a judge. They said, This woman was just taken in adultery. But in the law Moses commanded us to stone such persons. So we are handing her over to the people to be stoned, unless you disagree. What then is your judgment?'
- But Jesus knew secrets of human hearts, and nothing at all, no matter how hidden, escaped his awareness. In his divine wisdom he so eluded their wickedness that he snatched the sinner from the hands of those who would stone her. Yet he did not declare her innocent, lest he seem to abolish the law of Moses, necessarily applied to the control of wrongdoers, for he had come to complete the law, not abolish it. Nor did he declare her guilty, because he had come into the world not to destroy sinners, but to save them. Indeed, in the regulations that the world necessarily observes for the maintenance of public tranquillity, Jesus always so directs his words that he neither approves nor reproves but as the occasion arises warns that every wrongdoing must be shunned, not only those that are punished by the laws of princes; and that certainly in God's judgment there are worse crimes than these, crimes that the laws do not punish but that cannot escape the punishment of an avenging God. So Jesus neither refused the case put before him, since he is the judge of all, nor did he sentence the guilty woman to the people already girded up to stone her, and he did not release her from the case, since she had earned a penalty. In silence he made his defence of the woman who was being rushed to punishment, so that she might be saved for penitence and might repent for salvation. He did not answer in words, but he said more by his very act. He realized that the woman was a guilty sinner, but he knew that her accusers, who wanted to appear just, were much more criminal than she. He did not abolish the law of Moses, but he displayed the mercy of the gospel law that he himself established. He warned those who were dragging the guilty woman to their cruel punishment to sink down within themselves and examine their own conscience in light of divine law, and he warned each person to behave towards his fallen neighbour as he wished to find God his judge behaving towards himself.' Teaching us in this very act, our Lord Jesus stooped down, indicating that each person must put off the disdain and haughtiness with which he flatters himself and in pride of heart looks down on his neighbour, and must sink down within himself. And stooping he wrote on the ground, reminding us of the gospel law by which God will judge us all. The law written on tablets made them proud and arrogant in their false justice; the law written on the ground makes everyone meek and merciful to his neighbour, mindful of his own weakness.
- But when the Jews pressed him to declare his judgment, though he had already declared it in his action, Jesus stood up. Standing there he stated it plainly, since they did not understand what he was doing. 'If anyone among you is free from sin,'let him be the first to throw a stone at her.' In saying this he did not absolve the guilty woman, but he did strike the conscience of everyone. Furthermore, all those who knew themselves guilty feared that Jesus, to whom, as they saw, even hidden things were perfectly well known, would bring their wrongdoings into public view. When he had thrust this barb into their hearts he stooped and wrote on the ground again, in the deed portraying what he wanted done by them. He was censuring the arrogance of those who asserted their own sanctity when they were far more criminal than those whom the law punished with a dreadful punishment. For she whom they had led out to be stoned at the people's hands had not killed her husband but in the weakness of the flesh had made her body available to another man. They, on the other hand, full of envy, hatred, slander, greed, ambition, and deceit, were planning to kill the Lord of the whole law, him who alone of all was free and pure from every sin.
- At this answer from the Lord, then, all who knew themselves guilty and feared exposure went out of the temple, elders, Pharisees and scribes, priests and other leaders first, and the rest following behind. For those among them who seemed to be pillars of piety and justice were drunk within with the greatest vices. After these had left, none of whom was without blame, Jesus alone remained, who alone was free from guilt. And now the sinning woman found him who had never sinned a merciful judge, when she had almost had savage executioners in those who were themselves in bondage to worse offences. So, fearing their savagery, the wretched sinner remained alone with Jesus, a dying woman with her saviour, a sinner with the source of all sanctity. She trembled with the knowledge of her guilt, but Jesus' mercy, which showed itself on his very face, offered good hope. And in the mean time the Lord was writing on the ground, as if doing something else, so that the others should clearly have fled not out of fear of the Lord's threats but condemned by their own guilty knowledge. At last our Lord Jesus stood up, and when he saw that the place was deserted and the woman alone and frightened, addressing her gently he said, 'Woman, where are the people who were accusing you? Has no one condemned you?' She answered, 'No one, Lord.' Then Jesus said, 'And I am not going to be harsher than they, and condemn one whom they left uncondemned, for I came to save everyone. The severity of the law inflicts punishment as a deterrent; the grace of the gospel does not seek the death of a sinner but rather that he repent and live. So go and do not sin any longer.' In this example our Lord Jesus taught those who declare themselves pastors of the people and teachers of the gospel how much gentleness and how much mildness they should use with those who through weakness fall into sin. For when he in whom there was no sin at all showed himself so merciful towards a known sinner, how much gentleness ought bishops have towards wrongdoers when the bishops themselves are often in more need of God's mercy than those against whose errors they rage! Or if they are not held fast by equal faults, they certainly are not entirely pure from every stain of life; certainly in their human weakness they are capable of falling into every kind of fault.
- So with the informers sent away and each one's crimes revealed to him and the sinning woman let go, Jesus used this incident to develop the conversation he had begun earlier." Sins are darkness. Those who are true and simple and are eager to appear as exactly what they are draw near to the light and are freed from the darkness, as the sinning woman approached (continues....)
Theodore Beza
Beza's remark that only one out of Stephanus seventeen manuscripts omits the pericope adulterae (Beyond What is Written, Jan Krans)
Jan Krans points out the lack of precision of referring to the 17 Stephanus manuscripts since only about 10 had the section, but this does not fundamentally alter the overwhelming evidence and the reference.
Beza also expressed doubt, Tregelles gives this extract:
- "As far as I am concerned, I do not conceal that I justly regard as suspected what the ancients with such consent either rejected or did not know of. Also such a variety in the reading causes me to doubt the fidelity of the whole of that narration."
Ad me quidem quod attinet, non dissimulo mihi merito suspectum esse quod veteres illi tanto consensu vel rejecerunt vel ignorarunt. . . . Tanta denique lectionis varietas facit ut de totius istius narrationis fide dubitem.
1556
1565
1581
1589
1598
- Et prosectus est, καὶ ἐπορεύθη. Versiculus iste,& quæ ab eo intercedunt vsque ad πάλιν οὖν ὁ Ἰησοῦς, id est ad versum sequentis capitis duodecimum, neque apud Syrum interpretem, neque apud Chrysostomum, quanuis eius meminerit homil.in Ioannem 60, neque apud Theophylactum extant. Eusebius quoque in extremo libro tertio Historia Ecclesiasticæ apertè dicit à quodam Papia hanc historiam de muliere adultera scriptam suisse, quæ habeatur in Euágelio quod dicitur secundum Hebræos : sed & apud Nonnum nulla sit eius mentio. Testatur denique Hieronymus dialogo aduersus Pelagianos secundo, in nonnullis codicibus non suisse descriptam. Ex vetustis nostris codicibus septemdecim vaus duntaxat illam non habebat: in reliquis scripta quidem est, sed ita vt mira sit lectionis varietas, quam placuit bona fide suis locis annotare. Ad me quidem quod attinet, non dissimulo mihi meritò suspectu esse quod veteres illi tanto consensu vel reiecerunt, vel ignorarunt. Deinde quod narrat Iesum solum suisse relictum cum muliere in templo, nescio quàm sit probabile: nec satis cohæret cum eo quod mox,id est vers. 12. dicitur cos rursum alloquutus : & quod seribit, Iesum digito scri psisse in terra,nouum mihi & insolens videtur,nec possum coniicere quomodo possit satis commodè explicari. Tanta denique lectionis varietas facit vt de totius istius narrationis fide dubitem. Sed fi expungenda est hæc historia, putarim quidem ego necessariò retinendum hunc versiculum cum sequentis cap.duobus primis, quibus subiiciatur duodecimus.
Google Translate (to fix):
- And he continued, καὶ ἐπορεύθη. This verse, and those that interpose from it to πάλιν οὖν ὁ Ἰησοῦς, that is to the twelfth verse of the following chapter, are not found in the Syrian interpreter, nor in Chrysostom, when he mentions his homil. in John 60, nor in Theophylact. Eusebius, too, in the last book of the third book of Historia Ecclesiasticae, openly says that this story about an adulterous woman was written in Switzerland by a certain Papias, which is found in Euágelius, which is said according to the Hebrews: but there is no mention of it in Nonnus. Finally, we witness Jerome's second dialogue with Pelagius, which is not described in some codices. Of our ancient codices, seventeen of them did not have it; in the rest it is indeed written, but in such a way that there is a wonderful variety of reading, which I have decided in good faith to annotate in its own places. As for me, I do not conceal that I deserve to be suspected of the fact that the ancients either rejected or ignored them with such agreement. Next, what he tells about Jesus being left alone with a woman in the temple, I do not know how probable it is: it is not sufficiently coherent with what follows, that is the verse. 12. It is said that the body spoke again: And what will be said, that Jesus wrote with his finger on the ground, seems to me new and unusual, and I cannot guess how it can be sufficiently conveniently explained. Finally, such a variety of readings makes one doubt the reliability of the whole narrative. But this history must be deleted, indeed I think it necessary to retain this verse with the first two chapters of the following chapter, to which the twelfth is submitted.
John Calvin
- 3. And the scribes and Pharisees bring to him.
- It is plain enough that this passage was unknown anciently to the Greek Churches; and some conjecture that it has been brought from some other place and inserted here. But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage. When the Evangelist says that the scribes brought to him a woman, he means that it was done by an agreement among them, in order to lay traps for Christ. He expressly mentions the Pharisees, because they were the chief persons in the rank of scribes. In adopting this pretense for slander, they display enormous wickedness, and even their own lips accuse them; for they do not disguise that they have a plain commandment of the Law, and hence it follows that they act maliciously in putting a question as if it were a doubtful matter. But their intention was, to constrain Christ to depart from his office of preaching grace, that he might appear to be fickle and unsteady. They expressly state that adulteresses are condemned by Moses, (Le 20:10) that they may hold Christ bound by the sentence already given by the Law, for it was not lawful to acquit those whom the Law condemned; and, on the other hand, if he had consented to the Law, he might be thought to be somewhat unlike himself. (continues)
Calvin comments on the commentary of Augustine:
- Nor do I approve of the ingenuity of Augustine, who thinks that in this manner the distinction between the Law and the Gospel is pointed out, because Christ did not write on tables of stone, (Exod. 31:18,) but on man, who is dust and earth.
Latin edition. In evangelium secundum Johannem commentarius pars prior (1997) John Calvin edition by Helmut Feld ~ English edition . Calvin's Bible Commentaries: John, Part I 1 2 3
See also
- Didascalia Apostolorum
- Comma Johanneum
- John 21
- List of Omitted Bible Verses
- The Longer Ending of Mark
- Matthew 16:2b-3
- Textual criticism
- The Woman Taken in Adultery (Rembrandt)
References
External links
- Should the Longer Ending of Mark (Mark 16:9-20) be in the Bible? by KJV Today
- A Defense of the Pericope De Adultera - The Genuineness of St. John 7:53-8:11 and its applicability to the Christian life by Jesse M. Boyd
- Pericope Adulterae in Manuscript Comparator — allows two or more New Testament manuscript editions' readings of the passage to be compared in side-by-side and unified views (similar to diff output)
- The Pericope de Adultera Homepage Links to a wide range of scholarly published material about all aspects of this text, dozens of new articles here.
- Jesus and the Adultress, a detailed study by Wieland Willker.
- John 7:53-8:11 is Scripture Article on The Young, Textless, and Reformed blog by Taylor Desoto
- The Wretched Woman
The King James Version 2023 Edition New Testament is now complete and in print format here.
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List of New Testament minuscules
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List of New Testament lectionaries
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