The woman in adultery. (Joh.7 :53-8: 11) As in virtually all modern translations are also in the Ne

The woman in adultery. (Joh.7 :53-8: 11) As in virtually all modern translations are also in the New Afrikaans Bible a note at the bottom of the front page: "According to the original text used is 7:53 to 8:11 only later inserted . "What are the real facts? The challenge for every believer and specifically the translator of the Word of God, is to determine what is really windows media player given by God as His Word. Nothing less, nothing more. "Sola Scriptura", adulteration and unchanged! Should we keep this section as "Word windows media player of God", or should we as subsequent insertion of some unknown origin and reject outlet? Let us look at the actual windows media player facts of the manuscripts emerge. John 7:53 to 8:11
Possibilities: Included: Left out: Witnesses: Greek: windows media player Marked uncertain else Translations: Church Fathers: Greek: Translations: Church Fathers: 101-200 p66, p75 201-300 Diatessaron windows media player Didascalia Sahidic Clementus, Tertullian, Origen, Cyprian 301-400 Vulgate Bohairic Apostolic Constitution, Ambrosiaster, Ambrose א, B, W Old Latin, Syriac 2, Bohairic, Achmimies, Gothic 401-500 D 3 Old Latin, Syriac, Armenian, Etiopies Augustine, Jerome A, C, T Syriac, Armenian, Georgian. Chrysostom, Nonnus, Cyrelius 501-600 Old Latin Old Latin Cosmas N 2 601-700 Old Latin, Syriac manuscript Uncials 1 2 Old Latin EL 701-800, 801-900 Ψ H, K, M, UF, Λ, Π X Y, Δ, Θ 901-1000 G, Γ S 1 Uncials manuscript 1001-1600 15 Minuskules most Byzantine of readers Minuskules 5, f1, f13, 6 Byzantine readers for Old Latin 12 Minuskules Theohpylact 1. External criteria in assessing manuscripts should keep in mind that the New Testament originally written in Greek. Therefore, the Greek manuscripts of the greatest importance. Codex Bezae (D), a manuscript of extraordinary and unique additions readings from the fifth century, and in Basel codex (E), in which the copier itself indicates that he is the authenticity windows media player of this passage doubtful, is the only Greek manuscripts to the section the year 800 AD in the. In contrast missing in twelve uncial Greek manuscripts to 800 AD! What translations are concerned, both are equal numbers, but by inserting five languages represented, versus eight in which it did not. At the Church Fathers refer to this six-part, while ten of which Origen, Chrysostom and Nonnus a verse by verse commentary on the entire New Testament written, do not know it. It is notable that Tatian texts that are easy to manipulate, not in its composite document, the Diatessaron not included. Maybe he does not know me. The facts from the Greek manuscripts, ancient translations and little windows media player indication that the Church Fathers of this periscope was aware, argues strongly against the inclusion of this pericope in the Gospel of John. 2. Internal data. We note the criteria from the copiers themselves. windows media player i) In many manuscripts indicate the copier itself that he authenticity of this periscope doubtful. ii) It comes in various other places in the NT as Joh.7 after 36 or Joh.7: 44, or John. 21:24, or even Luke 21: 38, and Luk.24: 53. iii) Where it stands, it interrupts the conversation Jesus in the temple with the Pharisees feed. There is a break in logic, because each has gone (vs.9) and no one has lived (vs.11), and yet Jesus says to them again (vs.12) Again the facts leaning heavily windows media player against the inclusion of this passage, John. 3. Intrinsic criteria. Here are two cases in point. i) Is the word usage and style in keeping with John? Matthew uses the combination "scribes and Pharisees" in verse 11, Mark and Luke in 3 to 6. The two words come in many different combinations with them. John opposite referred 18 times to "Pharisees" alone in his Gospel, but "Bible scholars" occurs only once in the whole Gospel, viz. HERE. Stylistically it is common that John was a special event follow up with an extensive theological discussion by Jesus, but at this event that cries out for such a discussion, it is missing. This pericope shows every indication that it was not written by John is not. ii) What is more important is whether this event as real "Jesus" could be considered. Everything suggests. No ascetic monk would think of the woman so let light escape! Jesus does not condemn, windows media player but to empower. Jesus gives a second chance, but the onus is on the person. That the intrinsic criteria, it is clear that Though this pericope by Johannse written down, but it is genuine and authentic to Jesus' ministry and approach.
Review: There are serious questions about the origin and position of this passage, the Gospels, or John. There is clear evidence that it was not written by John is not, or part of the original Gospel was. But that is exactly what John says that Isaiah