John 8:11

John 8:11 [Textus Receptus (Elzevir) (1624)]337
Ἡ δὲ εἶπεν· Οὐδείς, Κύριε. Εἶπε δὲ αὐτῇ ὁ Ἰησοῦς· Οὐδὲ ἐγώ σε κατακρίνω. πορεύου, καὶ μηκέτι ἁμάρτανε.

John 8:11 [Codex Sinaiticus (א or 01) (4th century)]q80f6rc1
OMITTED. John 7:53-John 8:12

MSS: א, B, L (f220r), W

John 8:11 [Codex Alexandrinus (A02) (5th century)]
2 leaves missing. John 6:50John 8:52

John 8:11 [Codex Vaticanus Gr. 1209 (B03) (4th century)]1361c3
OMITTED. John 7:53-John 8:12

John 8:11 [Codex Bezae Cantabrigiensis (D05) (5th century)]134v|238
Κακεινη ειπεν αυτω ουδεις κε Ο δε ειπεν ουδε εγω σε κατακρεινω ϋπαγε απο του νυν μηκετι αμαρτανε

Critical Apparatus :

(1) John 8:11 : D, E, ℓ1086
(2) OMIT John 8:11 : א, B, L, W

(3) η δε ειπεν : E, ℓ1086
(4) κακεινη ειπεν αυτω : D

(5) ειπεν δε αυτη ο ιησους : Elzevir
(6) ειπεν δε ο ιησους : E, ℓ1086
(7) ο δε ειπεν : D

(8) κατακρινω :
(9) κατακρεινω : D
(10) κρινω : E, ℓ1086

(11) πορευου : E, ℓ1086
(12) υπαγε : D

(13) και μηκετι : E
(14) και απο του νυν μηκετι : ℓ1086
(15) απο του νυν μηκετι : D



A Textual Commentary On John 8:11

(a) For the New Testament, it is not surprising that the non-Peshitta books (2 Peter, 2-3 John, Jude, and Revelation) were included, seeing that these, although not found in the East Syriac tradition, were part of the wider Syriac tradition; accordingly for these, use was made of translations found in the Syrian Orthodox tradition. The same policy had also been adopted in the Urmia edition. More controversial, and subject to much difference of opinion, was the case of two famous passages absent from the Peshitta, John 7:53—8:11, concerning the Woman caught in adultery, and the verse in I John 5:7 concerning the addition of the three witnesses in heaven alongside the three on earth. The former passage is widely attested in Greek manuscripts, and exists in a Syriac translation probably made by Paul, Syrian Orthodox bishop of Edessa in the early seventh century; by contrast, the latter is only found in the printed Vulgate text where it goes back to small number of Old Latin and Vulgate manuscripts, the earliest of which belong to about the ninth century. The Propaganda finally decided that the passage in John should be included, taken form the existing Syriac translation. On the question of whether the addition should be indicated by brackets or not, they considered that this was not necessary. As for I John 5:7, they considered that ‘it is not appropriate for it to be omitted’, without specifying whether or not it should be indicated by brackets. Perhaps on the basis of the Propaganda’s specific guidance concerning the Gospel passage, the Mosul edition prints the addition in I John 5:7 likewise without putting it in brackets. (Sebastian P. Brock,  (Sebastian P. Brock, Introduction to the Gorgias Edition, p. ix)



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