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As noted by Metzger (1994), this text is not noted until the 12th century by the Greek Church Fathers, and even then, it is labeled as spurious ( 4). We don't have it in the "Church Fathers" ( 3) until the late 4th century, and again, that is only in the Latin Church Fathers. We don't have the Pericope in the ancient versions until as follows: Old Latin in the late 4th century (includes the Latin Vulgate by Jerome in the late 4th, early 5th century) Syriac in the 6th century Coptic in the 9th century. Then, we don't have it in a manuscript until the 8th century. Codex Bezae's special characteristic is the free addition (and occasional omission) of words, sentences, and even incidents" (p. It is about this manuscript that Bruce Metzger (2005) states, "No known manuscript has so many and such remarkable variations from what is usually taken to be the normal New Testament text. We don't see the Pericope Adulterae in the manuscripts until the fifth century with the erratic text of Codex Bezae ( 2), which is a Western text that is known for a number of scribal emendations. With all of this textual support, the one thing we find considerably lacking is the early evidence behind the specific text of John 7:53-8:11. p66 is a very full, early manuscript dating to around 200 CE, and p75 is a mid 3rd century manuscript that has been one of the greatest finds with regards to textual criticism. Our earliest manuscript, p52, contains the John 18 dialogue about "truth" between Jesus and Pontius Pilate. In fact, we have more manuscripts of this book than any other New Testament book. John has seemed to be the favorite book of Christians since the writing of the New Testament texts. This is not a rarity that only exists in our time.
#Jesus and john wayne criticism full
If you were to ask a room full of Christians what their favorite book of the Bible is, the majority of them would say that it is the Gospel of John. Consisting of twelve verses, it represents one of the two longest textual variants found in the pages of the New Testament text ( 1). It's style and syntax do not match that of John's, and it's documentation is lacking to say the least. Unfortunately, as noted in most new translations, this text was not originally a part of the fourth gospel. Sermon after sermon and lesson after lesson have been based off of this passage for centuries. Found in the middle of John's Gospel is a wonderful story of the gracious mercy of our Lord. Jesus stood up and said to her, “Woman where are they? Has no one condemned you?” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you go, and from now on sin no more." (John 7:53-8:11, ESV). But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” And once more he bent down and wrote on the ground. Jesus bent down and wrote with his finger on the ground. So what do you say?” This they said to test him, that they might have some charge to bring against him. Now in the Law Moses commanded us to stone such women. The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst they said to him, “Teacher, this woman has been caught in the act of adultery.
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All the people came to him, and he sat down and taught them. Early in the morning he came again to the temple. They went each to his own house, but Jesus went to the Mount of Olives. By: Lorenzo Lotto (Note: I love the paintings of pale 16th century Jesus)