Jesus and the woman taken in adultery

4438:"The passages which touch Christian sentiment, or history, or morals, and which are affected by textual differences, though less rare than the former, are still very few. Of these, the pericope of the woman taken in adultery holds the first place of importance. In this case a deference to the most ancient authorities, as well as a consideration of internal evidence, might seem to involve immediate loss. The best solution may be to place the passage in brackets, for the purpose of showing, not, indeed, that it contains an untrue narrative (for, whencesoever it comes, it seems to bear on its face the highest credentials of authentic history), but that evidence external and internal is against its being regarded as an integral portion of the original Gospel of St. John." J.B. Lightfoot, R.C. Trench, C.J. Ellicott, The Revision of the English Version of the NT, intro. P. Schaff, (Harper & Bro. NY, 1873) Online at CCEL (Christian Classic Ethereal Library) 560:(c. 313–398) states that "We find in certain gospels" an episode in which a woman was accused of a sin, and was about to be stoned, but Jesus intervened "and said to those who were about to cast stones, 'He who has not sinned, let him take a stone and throw it. If anyone is conscious in himself not to have sinned, let him take a stone and smite her.' And no one dared," and so forth. It is also shortly mentioned by the 6th century author of the Greek treatise "Synopsis Scripturae Sacrae". Among the early Greek attestations of the pericope adulterae are the 6th century canon tables found in the Monastery of Epiphanus in Egypt. Although fragmentary, the manuscript likely contained the story of the adulteress and contained its own section number. Evidence of its existence within some Egyptian manuscripts additionally comes from two ivory pyxides dated to around the 5th or 6th century, which depict the story of the adulteress. 207:

them, they said to him, "Teacher, this woman was caught in the very act of committing adultery. Now in the law Moses commanded us to stone such women. Now what do you say?" 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. 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." And once again he bent down and wrote on the ground. When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. Jesus straightened up and said to her, "Woman, where are they? Has no one condemned you?" She said, "No one, sir." And Jesus said, "Neither do I condemn you. Go your way, and from now on do not sin again."

75: 526:, which contains the words "οὐδὲ ἐγὼ κρίνω ὑμᾶς" (neither do I condemn you) in Greek, which are identical to the text of John 8:11. Other parallers between this story within Protoevangelium and the Johannine pericope adulterae include: (1) a is woman accused of adultery, (2) the accusation is made by the Jews, (3) the woman is brought by a crowd to stand before a religious figure, (4) the accused woman is presented to the judge for a ruling and (5) both accounts are a part of a "confrontation story". However, it is not certain if the author borrowed directly from the Gospel of John or from a now-unknown document such as the Gospel according to the Hebrews. 537:, composed in the mid-200s, the author, in the course of instructing bishops to exercise a measure of clemency, states that a bishop who does not receive a repentant person would be doing wrong – "for you do not obey our Savior and our God, to do as He also did with her that had sinned, whom the elders set before Him, and leaving the judgment in His hands, departed. But He, the searcher of hearts, asked her and said to her, 'Have the elders condemned thee, my daughter?' She said to Him, 'No, Lord.' And He said unto her, 'Go your way; neither do I condemn thee.' In Him therefore, our Savior and King and God, be your pattern, O bishops." The 641:, mentioned the occasion when Jesus "spared her who had been apprehended in adultery." The unknown author of the composition "Apologia David" (thought by some analysts to be Ambrose, but more probably not) mentioned that people could be initially taken aback by the passage in which "we see an adulteress presented to Christ and sent away without condemnation." Later in the same composition he referred to this episode as a "lection" in the Gospels, indicating that it was part of the annual cycle of readings used in the church-services. 59: 40: 391:(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) a theory that the passage had been lost due to a misunderstanding of a feature in the lection-system of the early church. 710:, which was produced in AD 546, and which, in the Gospels, features an unusual arrangement of the text that was found in an earlier document, contains the adulterae pericope, in the form in which it was written in the Vulgate. More significantly, Codex Fuldensis also preserves the chapter-headings of its earlier source-document (thought by some researchers to echo the Diatessaron produced by Tatian in the 170's), and the title of chapter 120 refers specifically to the woman taken in adultery. 257: 163:. Jesus begins to write something on the ground using his finger; when the woman's accusers continue their challenge, he states that the one who is without sin is the one who should cast the first stone at her. The accusers and congregants depart, realizing not one of them is without sin either, leaving Jesus alone with the woman. Jesus asks the woman if anyone has condemned her and she answers no. Jesus says that he too does not condemn her and tells her to go and sin no more. 92: 645: 3056:"Sed hoc videlicet infidelium sensus exhorret, ita ut nonnulli modicae fidei vel potius inimici verae fidei, credo, metuentes peccandi impunitatem dari mulieribus suis, illud, quod de adulterae indulgentia Dominus fecit, auferrent de codicibus suis, quasi permissionem peccandi tribuerit qui dixit: Iam deinceps noli peccare, aut ideo non debuerit mulier a medico Deo illius peccati remissione sanari, ne offenderentur insani." 2743:

found in many New Testament manuscripts may well represent a conflation of two independent shorter, earlier versions of the incident." Kyle R. Hughes has argued that one of these earlier versions is in fact very similar in style, form, and content to the Lukan special material (the so-called "L" source), suggesting that the core of this tradition is in fact rooted in very early Christian (though not Johannine) memory.

627:(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. 2662: 485:, produced in the 400s or 500s (but displaying a form of text which has affinities with "Western" readings used in the 100s and 200s). Codex Bezae is also the earliest surviving Latin manuscript to contain it. Out of 23 Old Latin manuscripts of John 7–8, seventeen contain at least part of the pericope, and represent at least three transmission-streams in which it was included. 2792:. Many Protestants, however, reject it as non-canonical. From a Protestant point of view, Baum argues that its canonicity can be "determined according to the same historical and content-related criteria that the ancient church applied during the development of the canon of Scriptures." He further argues, however, that it should be separated from the Gospel of John. 762: 447: 4771:

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2742:

However, Michael W. Holmes says 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

2737:

The story of that adulterous woman, which other Christians have written in their gospel, was written about by a certain Papias, a student of John, who was declared a heretic and condemned. Eusebius wrote about this. There are laws and that matter which Pilate, the king of the Jews, wrote of. And it

2728:

And there was at that time in Menbij a distinguished master who had many treatises, and he wrote five treatises on the Gospel. And he mentions in his treatise on the Gospel of John, that in the book of John the Evangelist, he speaks of a woman who was adulterous, so when they presented her to Christ

206:

Then each of them went home, while Jesus went to the Mount of Olives. 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. The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of

4155:

This is why the adulterous woman, whom the Law prescribed to be stoned, was set free by Him with truth and grace, when the avengers of the Law, frightened with the state of their own conscience, had left the trembling guilty woman . . . . He, bowing down . . . 'wrote with His finger on the ground,'

283:

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)

4134:

The second-century Protoevangelium Jacobi likely alludes to the Pericope Adulterae and makes direct textual references to it.4 Later, there is a clear reference to the pericope with no mark that it is different from other (canonical) stories about Jesus in Didascalia Apostolorum in the early third

2763:

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

2768:

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

793:

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

604:

The story of the adulteress was quoted by multiple Latin speaking early Christians, and appears within their quotations of the New Testament often. It is quoted by church fathers such as Hilary of Poitiers, Gregory the Great, Leo the Great, Ambrose, Ambrosiaster and Augustine among many others.

702:

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

567:

mentioned the translation of the pericope Adulterae into Aramaic from a Greek manuscript from Alexandria. 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).

571:

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

794:(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. 2729:

our Lord, to whom be glory, He told the Jews who brought her to Him, “Whoever of you knows that he is innocent of what she has done, let him testify against her with what he has.” So when He told them that, none of them responded with anything and they left.

2719:

And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated.

315:

Latin translation. At this time, it was noticed that a number of early manuscripts containing the Gospel of John lacked John 7:53–8:11 inclusive; and also that some manuscripts containing the verses marked them with critical signs, usually a

2925:) was alleged to inaccurately recount the story with a changed narrative in which Jesus stones the woman, while claiming to be a sinner. The publisher claims that this was an inauthentic, unauthorized publication of its textbook. 522:, Papias wrote a treatise on the Gospel of John, where he included the story within the Gospel itself. Possibly the earliest evidence for the existence of the pericope adulterae within the Gospel of John is from the 2nd century 230:

balanced with a call to holy living have endured in Christian thought. Both "let him who is without sin, cast the first stone" and "go, and sin no more" have found their way into common usage. The English idiomatic phrase to

4833:, list marginal notes from several versions, extended discussion taken from Samuel P. Tregelles, lists extended excerpts from An Account of the Printed Text of the Greek New Testament (London, 1854), F.H.A. Scrivener, 426:). Since the passage is accepted as canonical by Catholics, however, some Catholic editions of these critical translations will remove the brackets while retaining the footnote explanation of their uncertainty (e.g. 3302:(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, 3809: 2788:, "the question of the 's canonicity does not follow automatically from a literary historical judgment about its origin." The Catholic Church regards it as canonical, following the precepts of the 2934: 402:, 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., 4811:

Site dedicated to proving that the passage is authentic, with links to a wide range of scholarly published material on both sides about all aspects of this text, and dozens of new articles.

2444:

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

2681:

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

324:. It was also noted that, in the lectionary of the Greek church, the Gospel-reading for Pentecost runs from John 7:37 to 8:12, but skips over the twelve verses of this pericope. 823:(4th century), although Vaticanus includes umlauts at the end of 7:52, which some have argued to imply knowledge of the variant. Other manuscripts to lack it apparently include 684:

in 383, was based on the Greek manuscripts which Jerome considered ancient exemplars at that time and which contained the passage. Jerome, writing around 417, reports that the

5671: 3610: 3938:

Describing its use of double brackets UBS4 states that they "enclose passages that are regarded as later additions to the text, but are of evident antiquity and importance."

3228: 3194:

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;

4425: 4306: 690:

was found in its usual place in "many Greek and Latin manuscripts" in Rome and the Latin West. This is confirmed by some Latin Fathers of the 300s and 400s, including

3907: 1365:, 1141 1178, 1230, 1241, 1242, 1253, 1256, 1261, 1262, 1326, 1333, 1357, 1593, 2106, 2193, 2244, 2768, 2862, 2900, 2901, 2907, 2957, 2965 and 2985; the majority of 698:. 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: 4059:"Preliminary observations regarding the pericope adulterae based upon fresh collations of nearly all continuous-text manuscripts and over one hundred lectionaries" 673:

in his Sermon 115. Sedulius and Gelasius also clearly used the passage. Prosper of Aquitaine, and Quodvultdeus of Carthage, in the mid-400s, utilized the passage.

5918: 31: 375:

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

279:

In the Septuagint column used the system of diacritical marks which was in use with the Alexandrian critics of Homer, especially Aristarchus, marking with an

588:, who stated that Papias is responsible for the inclusion of the story in the Gospel of John. Later on, in the 12th century the passage was mentioned by 5913: 2693:

contained a story "about a woman falsely accused before the Lord of many sins" (H.E. 3.39), he argued that this section originally was part of Papias'

2023: 2864: 2623: 2853: 2804: 2454:; although Maurice Robinson argues that these marks are intended to remind lectors that these verses are to be omitted from the Gospel lection for 718: 79: 2816: 186:

NT scholars, for well over a century" (written in 2009). However, its originality has been defended by a minority of scholars who believe in the

4343: 3548: 2840: 3856: 3638: 4801:— allows two or more New Testament manuscript editions' readings of the passage to be compared in side by side and unified views (similar to 4102: 435: 238:

The passage has been taken as confirmation of Jesus's ability to write, otherwise only suggested by implication in the Gospels, but the word

4275: 3255: 4818: 2778: 175: 3564:

relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews.

4859: 4563:

Kyle R. Hughes, "The Lukan Special Material and the Tradition History of the Pericope Adulterae," Novum Testamentum 55.3 (2013): 232–251

159:, claiming she was caught in the very act. They tell Jesus that the punishment for someone like her should be stoning, as prescribed by 4821:. This page provides direct access to the primary source material to confirm the evidence presented in the section Manuscript Evidence. 473:, both of which have been assigned to the late 100s or early 200s, nor in two important manuscripts produced in the early or mid 300s, 5964: 427: 4702: 4398: 3547: 4898: 4824: 3887: 2828: 722: 4221: 3225: 5656: 190:. The passage appears to have been included in some texts by the 4th century and became generally accepted by the 5th century. 74: 5933: 4028: 4686: 4659: 4486: 4459: 4408: 4381: 4285: 4258: 4231: 4179: 4112: 4038: 4011: 3866: 3781: 3648: 3527: 3493: 3461: 3409: 3130: 3904: 394:

Almost all modern critical translations that include the pericope adulterae do so at John 7:53–8:11. Exceptions include the

2769:

argued that mistakes arising from the Lectionary system are able to explain the omission of the story in some manuscripts.

2764:

that the pericope's appearance in the majority of manuscripts, if not in the oldest ones, is evidence of its authenticity.

2705:, adding that the passage contains many words and phrases otherwise alien to John's writing. The evangelical Bible scholar 2411: 1854: 4169: 5979: 5649: 5161: 4798: 2653:

cycle, but John 8:3–8:11 was reserved for the festivals of such saints as Theodora, 18 September, or Pelagia, 8 October.

1366: 17: 5938: 349:(1886). Those opposing the authenticity of the verses as part of John are represented in the 20th century by men like 5622: 5156: 4301: 3620: 3588: 3199: 3017: 431: 5151: 4930: 875: 3381:

Last Twelve Verses of the Gospel According to S. Mark Vindicated Against Recent Critical Objectors and Established

2639:(9th century) contain a large gap after John 7:52, thus indicating knowledge of the passage despite being omitted. 784:(UBS4) provide critical text for the pericope, but mark this off with double square brackets, indicating that the 584:

argued that it is a later 13th century Nicon. They argued that this writing was made in response to the claims of

5928: 5984: 5724: 5716: 5062: 4604: 2570: 2566: 2562: 2497: 2403: 2395: 2391: 1362: 848: 4573: 5396: 4128:

Mäenpää, Markus (2017). "The Pericope Adulterae and the Historical Jesus – Interpretation and Significance".

3032: 2578: 2574: 2493: 2387: 2383: 2379: 2375: 2371: 2367: 2363: 2359: 2355: 2351: 2347: 2343: 2339: 2335: 2331: 2035: 2031: 1452: 1358: 1354: 1350: 1346: 1342: 1338: 1334: 1330: 1326: 1322: 1318: 1314: 1310: 1306: 1302: 1298: 1294: 1290: 1286: 1282: 1278: 1274: 1270: 1266: 1262: 1258: 1254: 1250: 1246: 1242: 1238: 1234: 1230: 1226: 1222: 1218: 1214: 1210: 1206: 1202: 1198: 1194: 1190: 1186: 1182: 1178: 1174: 1170: 1166: 1162: 864: 653: 613:, which might imply that it was missing from their manuscripts. The story is present in the vast majority of 5923: 4792: 3156: 337:

became more strongly argued in the modern period, and these opinions were carried into the English world by

4891: 3178: 2632: 820: 801: 478: 403: 376: 199: 3364: 3167: 232: 5959: 5787: 5700: 5310: 2682: 1999: 465:

The pericope does not occur in the Greek Gospel manuscripts from Egypt. The Pericope Adulterae is not in

419: 293: 167: 47: 5897: 3554: 2407: 2143: 2115: 593: 372:

the passage was added by John in a second edition of the Gospel along with 5:3.4 and the 21st chapter.

3927: 3210: 3145: 5695: 5666: 5252: 5242: 4506: 2752: 1850: 828: 499: 411: 365: 342: 288:

Early textual critics familiar with the use and meaning of these marks in classical Greek works like

187: 5969: 5298: 2810: 860: 775: 423: 179: 84: 2458:, not to question the authenticity of the passage. The originality of the story was questioned by 5994: 5974: 5572: 5141: 4884: 3252: 2127: 2063: 2011: 2003: 564: 539: 51: 3609:(1991). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). 3579:(1963). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). 5989: 5600: 5304: 5171: 5104: 4851:, in defense of the pericope de adultera by Edward F. Hills, taken from chapter 6 of his book, 2173: 840: 781: 532: 4676: 4649: 4476: 4325: 3120: 563:

Within the Syriac tradition, the anonymous author of the 6th century Syriac Chronicle, called

518:, which might refer to this passage or to one like it. However, according to the later writer 155:

confronts Jesus, interrupting his teaching. They bring in a woman, accusing her of committing

5366: 5292: 5221: 5186: 5146: 4519: 4449: 4311: 2636: 2131: 2042:(14th century) also depicted by early Coptic ivory pyxides (5th-6th century), some Armenian ( 1438: 1406: 832: 519: 515: 399: 354: 345:(1862), and others; the argument against the verses being given body and final expression in 260: 4808: 2537:

place it after Luke 21:38; a corrector to Minuscule 1333 added 8:3–11 after Luke 24:53; and

5644: 5567: 5247: 5226: 5206: 4786: 2895: 2690: 2581:

placed pericope after Luke 21:38. 115, 552, 1349, and 2620 placed pericope after John 8:12.

2139: 2135: 2099: 2039: 1834: 713:

The subject of Jesus's writing on the ground was fairly common in art, especially from the

577: 573: 504: 494: 8: 5637: 5627: 5356: 4728: 3086: 2765: 2459: 2157: 1874: 1830: 1434: 852: 589: 481:. The first surviving Greek manuscript to contain the pericope is the Latin-Greek diglot 407: 4475:

Phillips, Peter (2016). Hunt, Steven A.; Tolmie, D. Francois; Zimmermann, Ruben (eds.).

3882: 3365:"A Plain Introduction to the Criticism of the New Testament (3rd edition, 1883, London)" 5661: 5577: 5542: 5421: 5406: 5371: 5326: 5201: 5181: 5176: 4629: 4621: 4337: 4148: 3837: 2685:. Nevertheless, he considered the story to be authentic history. As a result, based on 2591: 2087: 2059: 2043: 2027: 824: 695: 369: 174:. Although it is included in most modern translations (one notable exception being the 68: 514:) refers to a story of Jesus and a woman "accused of many sins" as being found in the 4682: 4655: 4633: 4482: 4455: 4404: 4377: 4281: 4254: 4227: 4175: 4108: 4034: 4007: 3862: 3841: 3829: 3777: 3644: 3616: 3606: 3584: 3576: 3523: 3489: 3457: 3405: 3317:"New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. II: Basilica – Chambers" 3195: 3126: 3089:

attributes the use of these words to Ambrose and Augustine, and other phrases to the

2822: 2706: 2091: 2075: 2055: 2015: 1826: 1394: 557: 395: 388: 384: 268: 63: 5632: 5351: 5191: 5114: 4871: 4865: 4848: 4613: 4535: 3964: 3821: 3690:

The Early Church Fathers Volume 7 by Philip Schaff (public domain) pp. 388–390, 408

3379: 3346: 2956: 2900: 2880: 2789: 2587: 2107: 1995: 1991: 1442: 816: 766: 750: 691: 585: 474: 358: 5708: 4058: 3770:"Sayings of Jesus: Canonical and Non-Canonical: Essays in Honour of Tjitze Baarda" 3733:. Dumbarton Oaks. Washington, DC: Dumbarton Oaks, Trustees for Harvard University. 3122:

Contending with Christianity's Critics: Answering New Atheists and Other Objectors

129: 5688: 5507: 5391: 5285: 5274: 5257: 5211: 5136: 4371: 4248: 4001: 3911: 3891: 3728: 3517: 3483: 3451: 3277: 3259: 3232: 2756: 2678: 2111: 2047: 2019: 2007: 1987: 1842: 1426: 1390: 1382: 1374: 856: 836: 736: 707: 523: 451: 415: 338: 317: 148: 4277:

Patristic and Text-Critical Studies: The Collected Essays of William L. Petersen

4250:

Sayings of Jesus: Canonical and Non-Canonical: Essays in Honour of Tjitze Baarda

4104:

Patristic and Text-Critical Studies: The Collected Essays of William L. Petersen

3968: 3485:

Patristic and Text-Critical Studies: The Collected Essays of William L. Petersen

2398:, 1189, 1280, 1443, 1445, 2099, and 2253 include entire pericope from 7:53; the 5537: 5411: 5386: 5361: 4907: 3316: 3093:

and John Chrysostom, who is usually considered as not referencing the Pericope.

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The Original Ending of Mark: A New Case for the Authenticity of Mark 16:9-20

4195: 2533:, and nearly all Armenian translations place the pericope after John 21:25; 256: 5517: 4703:"Chinese Catholics angry over book claiming Jesus killed sinner - UCA News" 4602:(John 7:53–8:11) Have Canonical Authority? An Interconfessional Approach". 4156:

in order to repeal the Law of the commandments with the decree of His grace

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17:13. There have been other theories about what Jesus would have written.

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Whose Word is It?: The Story Behind who Changed the New Testament and why

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An Introduction to the Critical Study and Knowledge of the Holy Scripture

2884: 2477: 2473: 2119: 1822: 1814: 1402: 878: 871: 867: 740: 725:. There was a medieval tradition, originating in a comment attributed to 714: 592:, who doubted the authenticity of the passage. However, his contemporary 482: 380: 292:, interpreted the signs to mean that the section (John 7:53–8:11) was an 227: 91: 4754: 4625: 3951:

Nongbri, Brent (2016). "Reconsidering the Place of Papyrus Bodm XIV-XV (

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List of New Testament verses not included in modern English translations

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Petersen, William L.; Vos, Johan S.; Jonge, Henk J. de (9 April 2014).

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