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"pericope" Definitions
  1. a selection from a book
"pericope" Synonyms
reading extract passage part portion section piece fragment selection snippet citation quotation clip paragraph line bit quote scene verse canto
"pericope" Antonyms
entirety insert refusal whole

283 Sentences With "pericope"

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The spurious text of John 5:4 is marked by an obelus. The Pericope Adulterae (John 7:53-8:11) has annotation that many manuscripts do not contain this pericope.
The Pericope Adulterae (John 7:53-8:11) was omitted by the first scribe, and in the 16th century a later hand added the leaves with the text of pericope.
The text of the Pericope Adulterae is marked by an obelus.
The text of the Pericope Adulterae is marked by an obelus.
3: The Archetype of the Pericope Adulterae and its Relationship to the Gospel of John. Until these volumes appear, two articles by Robinson remain of primary interest in relation to his magnum opus: "Preliminary Observations Regarding the Pericope Adulterae based upon Fresh Collations of nearly all Continuous-Text Manuscripts and all Lectionary Manuscripts containing the Passage";Filología Neotestamentaria 13 (2000) 35-59. and, "The Pericope Adulterae: A Johannine Tapestry with Double Interlock."Pages 115-45 in The Pericope of the Adulteress in Contemporary Research.
It contains the Pericope Adulterae (John 8:3-11) dedicated to Pelagia.
The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The Pericope Adulterae (John 7:53-8:11) is marked with an obelus.
The text of the Pericope Adulterae (John 7:53-8:11) is omitted.
It contains the Pericope Adulterae (John 7:53-8:11) without any mark.
The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The Pericope Adulterae (John 7:53-8:11) is marked with an obelus.
The Pericope Adulterae (John 7:53-8:11) is marked with an obelus.
It lacks text of Matthew 16:2b–3 (signs of the times). It contains the Pericope Adulterae (John 7:53-8:11) is placed at the end of the Gospel of John. The pericope has additional scholion, questioned authenticity of the pericope, at the margin: ευρηται και ετερα εν αν αρχαιος αντιγραφοις απερ συνειδομεν γραψαι προς το τελει του αυτου ευαγγελιου α εστιν ταδε. The same scholion has codex 1078.
It contains the Pericope Adulterae (John 7:53-8:11) but without a commentary.
The text of Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The text of the Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The text of the Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The text of the Pericope Adutlerae (John 7:53-8:11) is marked by an obelus.
The text of the Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The text of the Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
UBS3, p. 390. It lacks the Pericope Adulterae (John 7:53-8:1), with an explanatory note.
Minuscule 1210 is a Greek minuscule manuscript of the New Testament. It does not contain the Pericope Adulterae.
1st ed. United Bible Societies, 1982. Print. pericope 216. Jesus always made his parables relatable to the layman.
Patrologia Graeca vol. 129, col. 1280 C-D, via Roger Pearse, Euthymius Zigabenus and the Pericope Adulterae, 2009.
The Synaxarion is on a leaf of the binding. It contains the Pericope Adulterae. There are weekday Gospel lessons.
It contains the Pericope Adulterae (John 8:3-11) dedicated to Pelagia. There are daily lessons from Easter to Pentecost.
It contains the Pericope Adulterae (John 8:1-11 - not 8:3-11 as usual for lectionaries). It is very beautiful.
The original codex did not contain the Pericope Adulterae (John 7:53-8:11). It was added in the 15th century.
Minuscule 827 is the lead manuscript of the cluster. It lacks the text of the Pericope Adulterae (John 7:53-8:11).
See also, Chris Keith, The Pericope Adulterae, the Gospel of John, and the Literacy of Jesus (2009, Leiden, Neth., Brill) page 19.
The text of the Pericope Adulterae (John 7:53-8:11) is placed at the end Gospel of John, after 21:25.
In Luke 1 and 10 it belongs to cluster 2592. It contains the Pericope Adulterae (John 7:53-8:11) without any mark.
The text of John 5:4 is marked with an obelus; the text of the pericope John 7:53-8:11 is omitted.
In the case of Codex A and C, the manuscripts are damaged so that the actual text of John 7:53–8:11 is missing but the surrounding text does not leave enough space for the pericope to have been present. In the case of the papyri, these are so very fragmentary that they show only that the pericope was not in its familiar place at the beginning of chapter 8. Scrivener lists more than 50 minuscules that lack the pericope, and several more in which the original scribe omitted it but a later hand inserted it.
It contains the Pericope Adulterae (John 7:53-8:11). Kurt Aland did not place the Greek text of the codex in any Category.
The second reading is supported by the manuscripts: Sinaiticus1, Vaticanus, 33, 892.NA26, p. 65. It lacks the Pericope Adulterae (John 8:1-11).
The nomina sacra are written in an abbreviated way. It lacks text of John 5:3.4 and the Pericope Adulterae (John 7:53-8:11).
In this pericope Jesus teaches that few will be saved, because the door to salvation is narrow. Matthew 7:13 is another version of this.
It would seem possible that, originally, 7:52 was immediately followed by 8:12, and somehow this pericope was inserted between them, interrupting the narrative.Philip Schaff, A Companion to the Greek Testament and the English Version (1883, NY, Harper & Bros.) page 188; Christ Keith, Recent and Previous Research on the Pericope Adulterae, Currents in Biblical Research, vol. 6, nr. 3 (June 2008), page 381. The pericope does not appear in the oldest Codexes – א, A,B,C,L,N,T,W,X,Δ,θ,Ψ – nor in papyri p66 or p75, nor in minuscules 33, 157, 565, 892, 1241, or ƒ1424 nor in the Peshitta.
It creates textual pair with Minuscule 176, related to the group 22. The Pericope Adulterae (John 7:53-8:11) is marked by an obelus as doubtful.
Soden, Die Schriften des Neues Testaments, p. 131. The texts of John 5:3.4 and Pericope Adulterae (John 7:53-8:11) are marked by an obelus.
It does not contain the text of Pericope Adulterae (John 7:53-8:11). Aland did not place the Greek text of the codex in any Category.
Wake Forest, N.C.: Southeastern Baptist Theological Seminary Library, 2014. Both volumes, including Robinson's original collation documents and handwritten notes, may be accessed at the SEBTS library and are preparatory for the final work, still in progress: The Text of the Pericope Adulterae (John 7:53-8:11), 3 vols. Vol. 1: Text and Apparatus; Vol. 2: The Textual Interrelationships among the Manuscripts which contain the Pericope Adulterae; Vol.
1883, London) pages 610–614, (4th ed., ed by Miller, 1894) vol. 2 pages 364-378. Some scholars have suggested that the pericope is not written in the same style as the rest of the Fourth Gospel, and have suggested it is written more in the style of the Gospel of Luke, a suggestion supported by the fact that the ƒ13 manuscripts actually put the pericope into the Gospel of Luke.
The Greek Kurt Aland did not placed in any Category. It was not examined according to the Claremont Profile Method. It contains the text of the Pericope Adulterae.
Most others enclose the pericope in brackets, and/or add a footnote mentioning the absence of the passage in the oldest witnesses (e.g., NRSV, NJB, NIV, GNT, NASB, ESV).
Tommy Wasserman, The Patmos Family of New Testament MSS and Its Allies in the Pericope of the Adulteress and Beyond Some manuscripts represent this family in some parts: 2278.
There is also a division according to the smaller Ammonian Sections (in Mark 233 sections - the last in 16:19), (without references to the Eusebian Canons). The tables of the (tables of contents) are placed before every Gospel, and lectionary markings at the margin (for liturgical use). It lacks the Pericope Adulterae (John 7:53-8:11) and phrase in John 7:8. The Pericope Adulterae was added by a later hand.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. The lacks the Pericope Adulterae (John 7:53-8:11).
It lacks the text of Matthew 16:2b–3 (Signs of the times) (added by a later hand it in the margin) and the Pericope Adulterae (John 7:53-8:11).
It contains the spurious text of Matthew 16:2b–3 (Signs of the times) and Pericope Adulterae (John 7:53-8:11), but they are marked with an obelus as doubtful.
It lacks text of the Christ's agony at Gethsemane (Luke 22:43-44). The text of the Pericope Adulterae (John 7:53-8:11) is relocated and placed after Luke 21:38.
This variation was observed by Bernard de Montfaucon. It contains the text of the Pericope Adulterae (John 7:53-8:11), just as Γ, f1, 892, 1049, 1220, and 2661 also do.
It lacks text of Matthew 16:2b–3. The text of Luke 22:43-44 is placed after Matthew 26:39, the text of the Pericope Adulterae is placed after Luke 21:38.
This pericope is considered the climax of the first part of the Gospel of Matthew, when Peter received a revelation from God to state the Jesus is the Messiah, the Son of God.
Kurt Aland did not place the Greek text of the codex in any Category. It was not examined by the Claremont Profile Method. The lacks the Pericope Adulterae (John 7:53-8:11).
The manuscript also has a different exordium for the beginning of Ekev. From this point to the pericope Ki Tavo, it agrees with the print editions (the exordiums, however, are preceded only by the word הלכה, without אדם מישראל); in pericope Nitvavim and its additions it agrees with the Codex Munich. For Vayelech (also on Deuteronomy 31:14) it has a different text; and in the last two pericopes (Haazinu and Vezot Habracha) it agrees with Midrash Tanhuma in present editions.
Several – ƒ1 – placed it at the very end of the Gospel of John, and Scrivener adds several more that have so placed a shorter pericope beginning at verse 8:3. Another handful of minuscules – ƒ13 – put it after Luke 21:38. Some manuscripts – S,E,Λ – had it in the familiar place but enclosed the pericope with marks of doubt (asterisks or some other glyph), and Scrivener lists more than 40 minuscules that also apply marks of doubt to the pericope.UBS, loc. cit.
Kurt Aland did not place the Greek text of the codex in any category. It was not examined using the Claremont Profile Method, and it lacks the Pericope Adulterae (John 7:53-8:11).
Aland the Greek text of the codex did not placed in any Category V. It was not examined according to the Claremont Profile Method. It lacks the Pericope Adulterae (John 7:53-8:11).
It contains incipits, and lectionary markings at the margin for liturgical use. The genealogy in Luke 3:23-38 is written in three columns. The Pericope Adulterae (John 7:53-8:11) is omitted.
Aland the Greek text of the codex did not place in any Category. It was not examined by using the Claremont Profile Method. It lacks the text of the Pericope Adulterae (John 7:53-8:11).
In the 15th century, the later hand added Prolegomena. The codex contains a scholion questioning the authenticity of Mark 16:9-20. The Pericope Adulterae (John 7:53-8:11) is placed after John 21:25.
The Greek text of the codex is mixed. Kurt Aland did not place it in any Category. It was not examined by using Claremont Profile Method. It lacks the Pericope Adulterae (John 7:53-8:11).
It contains lists of the (lists of contents) before each Gospel, subscriptions at the end of each Gospel, and pictures (added by later hand). The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The pericope John 7:53-8:11 is not marked by an obelus or asterisk. It uses the form (for 3 person and plural in aoristus), typical of Koine Greek, instead of ειπον, typical of Byzantine Greek.
Synopsis of the Four Gospels: Completely Revised on the Basis of the Greek Text of the Nestle-Aland, 26th Edition, and Greek New Testament, 3rd Edition, English Edition. 1st ed. United Bible Societies, 1982. Print. pericope 216.
The Greek text of the codex is a representative of the Byzantine. Kurt Aland placed it in Category V. It was not examined according to the Claremont Profile Method. It contains the text of the Pericope Adulterae.
The Pericope Adulterae (John 7:53-8:11), according to the Harklensian version, prefaced by additional remark, was added by a later hand in the 9th century. It was placed before Gospel of Matthew, on folio 1.
Guercino, 1621 (Dulwich Picture Gallery). Christ and the Woman Taken in Adultery, 1565 by Pieter Bruegel, Oil on panel, 24cm x 34cm. Christ and the woman taken in adultery, drawing by Rembrandt Jesus and the woman taken in adultery (often called Pericope Adulterae for short) is a passage (pericope) found in the Gospel of John , that has been the subject of much scholarly discussion. In the passage, Jesus has sat down in the temple to teach some of the people, after he spent the previous night at the Mount of Olives.
The codex contains almost complete text of the four Gospels with some lacunae. The texts of John 10:6-12:18 and 14:23-end were inserted by later hand (on paper, about the 16th century). The text is written in one column per page, in 20 lines per page, in minuscule letters. It includes the text of the Pericope Adulterae (John 7:53-8:11) (the first important Greek- only manuscript to have the pericope), Matthew 16:2b–3, Luke 22:43–44, 23:34, and of course Mark 16:9-20.
The tables of the (tables of contents) are placed before every Gospel, it contains lectionary markings at the margin (for liturgical use), incipits, (lessons), Synaxarion, Menologion, and pictures. It lacks the Pericope Adulterae (John 7:53–8:11).
At the margin of Mark 16:8 it has questionable scholion: εν τισι των αντιγραφων, εως ωδε πληρουται ο ευαγγελιστης εν πολλοις δε, και ταυτα φερεται. The text of the pericope John 7:53-8:11 is omitted.
Lectionary markings – for liturgical use – were added at the margin by a later hand. The text of John 5:3.4 is marked by an obelus as doubtful, the Pericope de Adulterae (John 7:53-8:11) is omitted.
Matthew 8:28). It does not contain the pericope John 7:53-8:11, though the manuscript sometimes agrees with the common text where comparatively few others do (e.g. Matthew 3:8.27). The folios 1-7 on a paper.
Bruce M. Metzger, A Textual Commentary on the Greek New Testament, Deutsche Bibelgesellschaft: Stuttgart 2001, p. 56 The disputed texts of .44, , and Pericope Adultera (-) are marked by asterisks (※) as questionable texts. In it reads επορευετο instead of επορευθη.
On the margins of some pages there are notes, in a later hand, referring chiefly to matters of pronunciation and accentuation, similar to those in the manuscript Add. 12138. It lacks the Pericope Adulterae (John 7:53-8:11).
Aland the Greek text of the codex did not place in any Category. It was not examined by using the Claremont Profile Method. It contains text of the Pericope Adulterae (John 7:53-8:11), but without a commentary.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It was not examined by the Claremont Profile Method. It lacks the Pericope Adulterae (John 7:53-8:11).
In Luke, the only parable of the barren fig tree, is in a different point of the narrative. Some would say that Luke has extensively adapted an element of the triple tradition, while others would regard it as a distinct pericope.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. The manuscript was not examined by using the Claremont Profile Method. The lacks the Pericope Adulterae (John 7:53-8:11).
With a change in the final sentences, the first proem in Eichah Rabbah is used as a proem in the Pesiḳta pericope 11 (110a), and with a change of the proem text and of its close, proem 10 (9) of Eichah Rabbah is found as a proem in the Pesiḳta pericope 19 (137b). On the other hand, there is found embodied in the exposition of Lamentations 1:2, "she weepeth sore in the night," etc., a whole proem, the text of which is Psalms 78:7 et seq., "I remember my lute-playing in the night," etc.
R.T. France has also pointed out that the details regarding the boat being a long way from the shore, and the portrayal of Peter sinking are intended as a confirmation of the depth of the water. Scholars such as Ulrich Luz and separately Dale Allison view the pericope as instrumental in asserting the divinity of Jesus among early Christians.Bruner, Frederick Dale (2004) Matthew: The Churchbook, Matthew 13–28, Eerdmans, , pp. 74–76 Alan Robinson sees the pericope as important in establishing the belief in the early Church that the disciples viewed Jesus as the Son of God.
Most, if not all, of the commentaries on the Gospel of Luke say the "Question about the Resurrection" pericope presented in Lk. 20:27-40 is the only account in Luke of Jesus confronting the Sadducees. It is true that Luke only mentions the Sadducees by name once but it is not true that this pericope is the only one concerning the Sadducees. The Parables about the Good Samaritan, the Unjust Steward, the Rich Man and Lazarus and the Wicked Tenants are directed to the Sadducees who controlled the temple establishment. These parables are about unfaithful priests.
It is a fragmentary in Luke 10. In Matthew 9:35 it has additional reading εν τω λαω και πολλοι ηκολουθησαν αυτω. It lacks text of the Matthew 16:2b–3 and the text of the Pericope Adulterae (John 7:53-8:11).
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It was not examined by using the Claremont Profile Method. It lacks the text of the Pericope Adulterae (John 7:53-8:11).
The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), on 337 parchment leaves (). The text is written in Greek minuscule letters, in two columns per page, 23 lines per page. It contains the Pericope Adulterae (John 8:3-11).
The Greek text of the codex is a representative of the Byzantine text-type. Kurt Aland did not place it in any Category. It was not examined by using the Claremont Profile Method. It contains the Pericope Adulterae (John 7:53-8:11).
The Greek text of the codex Kurt Aland did not place it in any Category. It was not examined by the Claremont Profile Method. In result its textual character is unknown. It contains text of the Pericope Adulterae (John 7:53-8:11).
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It was not examined by the Claremont Profile Method. The Pericope Adulterae (John 7:53-8:11) is placed after John 21:25.
In Western Christianity, the gospel pericope concerning Zacchaeus is the reading for a Dedication of a Church or its anniversary. In Southern Bavaria, a red banner with white cross may be flown outside a Church on its anniversary, which is consequently called the Zacchaeus flag.
1, p. 132 The texts of Matthew 16:2b–3 (Signs of the Times) and Pericope Adulterae (John 7:53-8:11) are omitted. The Greek text of this codex is a representative of the Byzantine text-type. Aland placed it in Category V.
Henry J. Cadbury, A Possible Case of Lukan Authorship, Harvard Theological Review, vol. 10, nr. 3 (July 1917) pages 237–244; Kyle R. Hughes, The Lukan Special Material and the Tradition History of the Pericope Adulterae, Novum Testamentum, vol. 55 (2013) page 232–251.
The pericope has an additional scholion at the margin: ευρηται και ετερα εν αν αρχαιος αντιγραφοις απερ συνειδομεν γραψαι προς τω τελει του αυτου ευαγγελιστου α εστιν ταδε. The same scholion has codex 1076 (with two differences - το for τω and ευαγγελιου for ευαγγελιστου).
The codex contains lessons from the Gospel of John, Matthew, and Luke (Evangelistarium). It contains text of the Pericope Adulterae. The text is written in Greek minuscule letters, on 276 paper leaves (), in one column per page, 23 lines per page. It contains music notes.
It does not contain the Pericope Adulterae (John 7:53-8:11). Kurt Aland did not place the text of the codex in any Category.Kurt und Barbara Aland, Der Text des Neuen Testaments. Einführung in die wissenschaftlichen Ausgaben sowie in Theorie und Praxis der modernen Textkritik.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to the Claremont Profile Method it represents textual cluster Π200. The pericope John 7:53-8:11 is marked with an obelus as a doubtful.
The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium). It is written in Greek minuscule letters, on 306 paper leaves (). The text stands in one column per page, 20 lines per page. It contains the most of Pericope Adulterae (John 8:1-11).
The codex contains only 13 lessons from the Gospels of John and Luke lectionary (Evangelistarium), with lacunae. It is written in Greek minuscule letters, on 184 parchment leaves (), in two columns per page, in 24 lines per page. It contains the pericope John 8:3-11.
147-152 (1895). It contains an Epistle to the Laodiceans, which follows after Epistle to the Hebrews, not Colossians as in other Spanish Bibles. It contains the much debated texts of the Pericope Adultera (John 7:53-8:11) and Comma Johanneum (1 John 5:7).
ATLA Religion Database with ATLASerials. Web. 5 Sept. 2013. Also, see Ezekiel 34:4 for a similar list of afflicted and needy individuals whom God favors. This pericope is also similar to the Parable of the Wheat and Weeds which will be sorted out on Judgment Day.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It was not examined by Claremont Profile Method. The text of the Matthew 16:2b–3 and Pericope Adulterae (John 7:53-8:11) are omitted.
It contains the Pericope Adulterae. One leaf on paper was added in the 15th century; it has 30 leaves palimpsest, having under the Church lessons fragments of legends relating to Saints in the Menologion, including the apocryphal Apodemia of Barnabas. There are daily lessons from Easter to Pentecost.
The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium) with some lacunae. It is written in Greek minuscule letters, on 190 paper leaves (). The writing is in 1 column per page, 25 lines per page. It contains the Pericope Adultera (John 8:3-11).
The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium) with some lacunae. It is written in Greek minuscule letters, on 208 paper leaves (). The writing is in 2 columns per page, 25 lines per page. It contains the Pericope Adulterae (John 8:3-11).
The Greek text of the codex is a representative of the Byzantine. Kurt Aland placed it in Category V. According to the Claremont Profile Method it represents the textual cluster 1167 in Luke 1, Luke 10 and Luke 20. It does not contain the text of the Pericope Adulterae.
Kurt Aland the Greek text of the codex did not place in any Category. According to the Claremont Profile Method it represents mixed Byzantine text, related to the textual family Kx in Luke 1, Luke 10, and Luke 20. It lacks the Pericope Adulterae (John 7:53-8:11).
The Greek text of the codex is a representative of the Byzantine. Kurt Aland placed it in Category V. It was not examined by the Claremont Profile Method. The text of the Pericope Adulterae (John 7:53-8:11) is marked at the margin by an obelus (÷) as doubtful.
It contains the Eusebian tables, tables of the (tables of contents), prolegomena, pictures, with short scholia, commentary of Victorinus to the Gospel of Mark, synaxaria, and pictures. The pericope John 7:53-8:11 is placed at the end; in John 8:6 it used textual variant μη προσποιουμενος.
It is also missing from the Syriac and Sahidic versions and some Egyptian versions. The earliest Greek Codex showing this pericope at all is D (Codex Bezae), of the 5th or 6th century - but the text in D has conspicuous variants from the Textus Receptus/KJV version, Brooke Foss Westcott, The Gospel of St. John, the Authorised Version with introduction and notes (London 1896) page 141. and some Old Latin manuscripts no older than the 5th century, and many subsequent Greek and Latin mss all at the familiar location following John 7:52. The first Greek Church Father to mention the pericope in its familiar place was Euthymius, of the 12th century.
It is close to Minuscule 54. According to the Claremont Profile Method it represents Kx in Luke 1. In Luke 10 and Luke 20 it has mixture of the Byzantine families. It does not contain the Pericope Adulterae (John 7:53-8:11), but it was added by a later hand.
It creates a textual pair with 477, weak in Luke 1 and Luke 10. The manuscript is a fragmentary in Luke 1. The Pericope Adulterae (John 7:53-8:11) was added by a later hand. The manuscript is often cited in Nestle-Aland's editions of the Novum Testamentum Graece.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It was not examined by using the Claremont Profile Method. The text of the Pericope Adulterae (John 7:53-8:11) is omitted. According to Scrivener the leaf probably lost.
The Greek text of the codex is representative of the Byzantine text-type, except in John. In the Pericope de Adultera, it does not contain the Apollinarius scholion. According to the Claremont Profile Method, it is a core member of the group Lambda. The Greek text of this codex is mixed.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It was not examined by the Claremont Profile Method. It lacks Matthew 16:2b–3. The text of the Pericope Adulterae (John 7:53-8:11) is marked as a doubtful.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It was not examined by the Claremont Profile Method. The Pericope Adulterae (John 7:53-8:11) is placed at the end of John after 21:25. Text is close to codex 250.
175 the story of the adulterous woman in the Gospel of John, See note 139 on that page.'Pericope adulterae', in FL Cross (ed.), The Oxford Dictionary of the Christian Church, (New York: Oxford University Press, 2005). and the explicit reference to the Trinity in 1 John to have been a later addition.
The codex contains the text of the Gospel of John, with a catena, on 231 leaves (size ). The biblical text is surrounded by a catena. Kurt Aland the Greek text of the codex did not place in any Category. The text of the Pericope Adulterae (John 7:53-8:11) is omitted.
F. H. A. Scrivener, "A Plain Introduction to the Criticism of the New Testament" (George Bell & Sons: London 1861), p. 212. The pericope John 8:1–12 (not 8:3–11) is included. The manuscript was examined by John Mill. It was added to the list of the New Testament manuscripts by Wettstein.
The texts of Matthew 10:37, Matthew 16:2b–3, and Luke 22:43-44 are marked by obeli on a margin. It contains texts of John 5:3-4 and the Pericope Adulterae obelised in the margin. Matthew 21:20 was omitted but added to the margin by the original scribe.
The name Devarim Rabbah is given to the Midrash on Deuteronomy in Codex Munich, No. 229. This contains for the first pericope (Devarim) four entirely different homilies, which have only a few points of similarity to the modern Devarim Rabbah, but which are likewise composed according to the Tanhuma form, and are on the same Scriptural sections as the homilies in Devarim Rabbah (on Deuteronomy 1:1, 1:10, 2:2, 2:31). The second and third pericopes have also halakhic exordiums closing with the words, מנין ממה שקרינו בענין..., in which, however, the question is put without any formula. The Munich manuscript agrees with Devarim Rabbah in the pericopes Ekev to Nitzavim, but has additions to the latter; the remaining pericopes are lacking. Another manuscript Midrash, which was in the possession of A. Epstein circa 1900, contains not only the same homilies as Codex Munich for the pericope Devarim, but also has similar homilies for the pericope Va'etchanan, which are entirely different from Devarim Rabbah and are on the sedarim Deuteronomy 3:23 (not 4:7), 4:25, 4:41, 6:4; all these four homilies have halakhic exordiums.
Kurt Aland did not place the Greek text of the codex in any Category. According to the Claremont Profile Method it represents the textual family Πa in Luke 1 and Luke 10. In Luke 20 it represents Kx. The text of the Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
Kurt Aland did not place the Greek text of the codex in any Category. According to the Claremont Profile Method it represent the textual family Kx in Luke 10 and Luke 20. In Luke 1 it has mixed text. It lacks texts of Matthew 16:2b–3 and Pericope Adulterae (John 7:53-8:11).
The codex contains lessons from the Gospel of John, Matthew, and Luke (Evangelistarium). The text is written in Greek minuscule letters, on 236 parchment leaves (), in two columns per page, 27 (and more) lines per page. The manuscript contains weekday Gospel lessons. It contains the text of the Pericope Adulterae (John 8:3-11).
The codex contains lessons from the Gospel of John, Matthew, and Luke (Evangelistarium), on 201 parchment leaves (), with some lacunae. The text is written in Greek minuscule letters, in two columns per page, 29 lines per page. The manuscript contains weekday Gospel lessons. It contains the text of the Pericope Adulterae (John 8:3-11).
The codex contains a complete text of the four Gospels with some lacunae. It contains Epistula ad Carpianum, Eusebian tables, tables of , Ammonian Sections, subscriptions, Synaxarion, Menologion. Written in one column per page, in 28-29 lines per page (size of text 11.1 by 6.8 cm). It contains the pericope John 7:53-8:11.
The codex is an Euchologium with lessons from the Gospels John, Matthew, and Luke lectionary (Evangelistarion) with some lacunae. It is written in Greek minuscule letters, on 196 parchment leaves (). The writings stands in one column per page, 21-22 lines per page. It contains part of the Pericope Adulterae (John 8:3-11).
New York: Oxford University Press. 2005, article Pericope adulterae. with the Diatessaron itself often cited as an early textual witness in support of its omission. Most scholars agree that Tatian did, from the beginning, include the longer ending of Mark (Mark 16: 9–20), and correspondingly is amongst the earliest witnesses to this inclusion.
Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it belongs to the textual family Kx in Luke 1 and Luke 20. In Luke 10 no profile was made. The spurious text of the Pericope Adulterae is marked by an asterisk.
The codex contains a complete text of the four Gospels, on 171 parchment leaves (size ). The text is written in one column per page, 29 lines per page. It contains pictures, lectionary markings at the margin, lessons, synaxaria, and Menologion. The Pericope Adulterae (John 7:53-8:11) is placed after John 7:36.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to the Claremont Profile Method it belongs to the textual cluster M159 in Luke 1, Luke 10, and Luke 20. The Pericope Adulterae (John 7:53-8:11) is marked with an obelus.
F. Wisse, Family E and the Profile Method, Biblica 51, (1970), p. 69 Some uncial lectionaries represent the text of this family (e.g. Lectionary 269). The Text of Matthew 16:2b-3 (signs of the time); Christ's agony at Gethsemane (Luke 22:43-44) i Pericope adulterae (John 7:53-8:11) are marked by an asterisk (※).
It contains the Epistula ad Carpianum, Eusebian Canon tables, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), subscriptions at the end of each Gospel, numbers of , and scholia. The manuscript is elegantly and correctly written. It contains the pericope John 7:53-8:11 but marked with an obelus.
115–129 begins with a brief exegesis by R. Samuel Naḥmani and R. Tanhuma of the first verse of the pericope "V'Zot HaBerachah" (Deuteronomy 33:1-34:12), closing with its last verses, and doubtless intended for Simhat Torah. In 1693, the Midrash was translated into yiddish by Aaron ben Samuel, leading to its popularization with women.
Kurt Aland the Greek text of the codex did not place in any Category. According to the Claremont Profile Method it represents textual family Λ. The Pericope Adulterae (John 7:53-8:11) is marked by an obelus. It contains western readings both in text (in John 3:6; 7:29; Luke 24:25) and in its marginal scholia.
The codex contains Lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), on 212 parchment leaves (39.8 cm by 30.1 cm), with lacunae at the end. It is written in Greek minuscule letters, in two columns per page, 29 lines per page. It has not music notes. It contains the pericope John 8:3-11.
Frederik Wisse, The Profile Method for the Classification and Evaluation of Manuscript Evidence, William B. Eerdmans Publishing, 1982, pp. 103-105. , The Peshitta, in the Gospels, represents this family. Some manuscripts are related to the family: Minuscule 706. In the Pericope Adultera, Tommy Wasserman found Family Π to include 581, 1272, 1306, 1571, 1627, 1690, 1699, and 2463.
95 which are considered inauthentic in the modern Critical editions. It contains the longer ending of Mark (16:9-20), but there is not the Ammonian Sections and Eusebian Canons at the margin. In text of Pericope Adulterae it has several peculiar readings (see section below), some of them has textual affinities with Codex Tischendorfianus III.
It contains the Epistula ad Carpianum, Prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin (later hand), and the Euthalian Apparatus. The Pericope Adulterae (John 7:53-8:11) was added by a later hand in the 15th century (as in codex 470). The order of books: Gospels, Acts, Pauline epistles, Catholic epistles.
The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), on 123 parchment leaves (). Some parts of the codex were lost, in result its text is lacunose. The text is written in Greek minuscule letters, in two columns per page, 23 lines per page. It contains the Pericope Adulterae (John 8:3-11).
The codex contains weekday lessons from the Gospels John, Matthew, and Luke lectionary (Evangelistarion) with some lacunae. The text is written in Greek minuscule letters, on 279 parchment leaves (), in 2 columns per page, 25 lines per page. It contains musical notes. It contains the text of the Pericope Adulterae (John 8:3-11), it is dedicated to Pelagia.
Other authors called the midrash "VeHizhir," after the standing formula "VeHizhir haḲadosh barukh Hu," with which nearly all the pericopes in the midrash as now extant begin, and which is occasionally found at the beginning of a new section in the middle of the pericope. No one, however, quotes Hashkem and VeHizhir together as two different works.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to Claremont Profile Method it represents the textual family Kx in Luke 1, Luke 10, and Luke 20. It creates cluster with Codex Athous Dionysiou. It lacks the Pericope Adulterae (John 7:53-8:11).
It contains the Epistula ad Carpianum, tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (for liturgical use), incipits, synaxaria, Menologion, subscriptions at the end of each Gospel, numbers of , and extracts from some Church Fathers. The Pericope Adulterae (John 7:53-8:11) is marked with an obelus.
Hermann von Soden classified it to the textual family Kx. Aland did not place it in any of his Categories. According to the Claremont Profile Method it represents the textual family Π171 in Luke 1 and Luke 10. In Luke 20 it represents Kx. It does not contain the Pericope Adulterae (John 7:53-8:11).
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden included it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx and creates cluster 202. The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
More recently it has been defended by David Otis Fuller (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 pretense 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. Almost all modern critical translations that include the pericope adulterae do so at John 7:53–8:11. Exceptions include the New English Bible and Revised English Bible, which relocate the pericope after the end of the Gospel.
Ruins of the ancient Great Synagogue at Capernaum (or Kfar Nahum) from 4th century CE. Roman Catholic theologian John Chijioke Iwe argues that the Markan pericope marks the beginning of the last year of the three years of the public ministry of Jesus.John Chijioke Iwe (1991), Jesus in the Synagogue of Capernaum: The Pericope and its Programmatic Character for the Gospel of Mark, Tesi Gregoriana, Serie Teologica 57, p. 7 An exorcism performed in the synagogue is one of the miracles of Jesus, recounted in Mark 1:21–28 and Luke 4:31–37.Reading Luke by Charles H. Talbert 2002 pages 61–62Biblegateway Mark 1:21–28 TNIVBiblegateway 4:31–37 TNIV Mark's version reads: They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach.
All 27 books of the common Western Canon of the New Testament are included in this British & Foreign Bible Society's 1905 Peshitta edition, as is the adultery pericope (John 7:53–8:11). The 1979 Syriac Bible, United Bible Society, uses the same text for its New Testament. The Online Bible reproduces the 1905 Syriac Peshitta NT in Hebrew characters.
The titles in gold. There is also another division according to the smaller Ammonian Sections (Mark 233 sections – 16:8), with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Epistula ad Carpianum, Eusebian Canon tables, tables of the (tables of contents) before each Gospel, synaxaria, Menologion, and pictures. The Pericope Adulterae (John 7:53-8:11) is omitted.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to the Claremont Profile Method it belongs to the textual family Kx and creates textual pair with Minuscule 373 in Luke 1, Luke 10, and Luke 20. The Pericope Adulterae (John 7:53-8:11) is placed at the end of John.
The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium) with some lacunae. It is written in Greek minuscule letters, on 382 large parchment leaves (). The writing stands in 2 columns per page, 20 lines per page. The Pericope de Adultera (John 8:3-11) is placed at the end, marked with obelus, and is not appointed for any day.
The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium) with some lacunae. It is written in Greek minuscule letters, on 121 parchment leaves (). The writing stands in 2 columns per page, 27 lines per page. The Pericope Adulterae (John 8:3-11) is placed at the end, marked with obelus, and not pointed for any day.
It contains Prolegomena, lists of the (tables of contents) before each Gospel (three of them in red). The Church lessons stand also at the margin in red. It has incipits, Synaxarion, Menologion, subscriptions at the end of each Gospel, and portraits of the four Evangelists (before each Gospel). The text of Luke 22:43-44 and the Pericope Adulterae are omitted.
The codex contains Lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), on 219 parchment leaves (), with some lacunae at the beginning. It is written in Greek minuscule letters, in two columns per page, 17 lines per page. It contains the pericope John 8:3-11 on the last 219 leaf. Leaf 83 moved at the end, leaf 218 at the beginning.
It contains prolegomena to the four Gospels, the tables of the before each Gospel, lectionary markings at the margin for liturgical use, incipits, (lessons), Synaxarion (liturgical book with hagiographies), subscriptions at the end of each of the Gospels, and numbers of stichoi to the Gospel of John. The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
There is also a division according to the Ammonian Sections, with references to the Eusebian Canons. It contains the Epistula ad Carpianum, the Eusebian Canon tables, prolegomena, pictures, lectionary markings at the margin (for liturgical use), Menologion, and Synaxarion. The passages of John 5:3–4 and the Pericope Adulterae (John 7:53-8:11) are marked with an obelus.
The Greek text of the codex is a representative of the Byzantine text- type, with a few alien readings. Aland placed it in Category V. It was not examined by using the Claremont Profile Method. The text of the Pericope Adulterae (John 7:53-8:11) is omitted. The text of Mark 16:9-20 has a note of Victor's.
The codex contains lessons from the Gospel of John, Matthew, and Luke (Evangelistarium). It contains text of the Pericope Adulterae. The text is written in Greek minuscule letters, on 403 paper leaves (), in two columns per page, 20 lines per page. The manuscript contains weekday Gospel lessons from Easter to Pentecost and Saturday/Sunday Gospel lessons for the other weeks.
Folio 122 recto The text of the Luke 22:43-44 is transferred to follow after Matthew 26:39. The pericope de adulterae (John 7:53-8:11) is not placed in the Fourth Gospel, but after Luke 21:38. The Greek text of this codex is a representative of the Caesarean text-type. Kurt Aland placed it in Category III.
The codex contains Lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium) with lacunae at the end. It contains also four lessons from the Prophets and four lessons from Epistles. It is written in Greek minuscule letters, on 218 parchment leaves (30 cm by 22.5 cm), in two columns per page, 28-32 lines per page. It contains the Pericope Adulterae (John 8:3-11).
Notable examples, both Ottonian, are the Pericopes of Henry II and the Salzburg Pericopes. Lectionaries are normally made up of pericopes containing the Epistle and Gospel readings for the liturgical year. A pericope consisting of passages from different parts of a single book, or from different books of the Bible, and linked together into a single reading is called a concatenation or composite reading.
Hermann von Soden included it to the textual group Ak (subgroup of Kx). According to the Claremont Profile Method it belongs to the same textual cluster as the codex 490 in Luke 1; 10; 20. The text of the Pericope Adulterae (John 7:53-8:11) was omitted by original scribe, but was added by later hand at the end of the Gospel of John.
There are also (titles of chapters), given at the top of the pages. It contains prolegomena, the Epistle of Jerome to Pope Damasus I, the Eusebian Canon Tables, tables of the (tables of contents) both in Greek and Latin. The texts of Mark 7:16 and are omitted. The Pericope Adulterae (John 7:53-8:11) is omitted, but a blank space was left.
The Greek text of the codex is a representative of the Byzantine text-type. Kurt Aland placed it in Category V. It was not examined by using the Claremont Profile Method because of defective text of the manuscript. The text of the Pericope Adulterae (John 7:53-8:11) is marked with an obelus, it means the authenticity of this text was doubtful for the scribe.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 1; in Luke 10 and Luke 20 no profile was made. The text of the Pericope Adulterae (John 8:3-11) is placed on the end of the fourth Gospel, on 355 folio.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden included it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents Kx in Luke 1 and Luke 20. In Luke 10 no profile was made. The pericope John 7:53-8:11 was added by a later hand.
It contains the Eusebian Canon tables, tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (for liturgical use), incipits, (lessons), liturgical books with hagiographies (Synaxarion and Menologion), subscriptions at the end of each Gospel with number of , and pictures (in red ink, nearly faded). The Pericope Adulterae (John 7:53-8:11) is marked with an obelus.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents Kx in Luke 10 and Luke 20. In Luke 1 its text is defective. The Pericope Adulterae (John 7:53-8:11) is marked with an obelus.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 1, Luke 10, and Luke 20. It creates also a cluster 413. It contains the Pericope Adulterae (John 7:53-8:11).
The Greek text of the codex is a representative of the Byzantine text-type.Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 1 and Luke 20. In Luke 10 no profile was made. The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 1 and Luke 20. In Luke 10 no profile was made. It lacks the Pericope Adulterae (John 7:53-8:11).
The Early Church Fathers Volume 8: The Twelve Patriarchs, Excerpts and Epistles, The Clementia, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First - by Philip Schaff (public domain) pp. 607, 618 Almost all modern translations now include the Pericope de Adultera at John 7:53-8:11, but some enclose it in brackets or add a note concerning the oldest and most reliable witnesses.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 10 and Luke 20. In Luke 1 it has mixed Byzantine text. The Pericope Adulterae (John 7:53-8:11) is omitted.
Kurt Aland the Greek text of the codex did not place in any Category. According to the Claremont Profile Method it belongs to the textual group Λ in Luke 10 and Luke 20 as a core member. In Luke 1 the manuscript is defective. The texts of Christ's agony at Gethsemane (Luke 22:43-44) and Pericope Adulterae (John 7:53-8:11) are marked by an obelus.
In other models, the love is partially delegated to the apostles who formed the early church, and through them, it is passed to their successors. The pericope of the Good Shepherd appears about midway through the Gospel of John (10:1-21), and in John 1-11 Jesus states that as the good shepherd he will lay down his life for his sheep.Commentary on John (1993) by Thomas Whitelaw. . Page 229.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it as a member of the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 1, Luke 10, and Luke 20. The text of the Pericope Adulterae (John 7:53-8:11) is added at the end of John.
In the first chapter Moving beyond tradition, a historical overview on mainstream exegesis is given. Young criticizes that naturalistic explanations depend on a historical critical worldview. However, this method of exegesis would fail to capture the full meaning of the text, just like a factual interpretation. Instead, Young proposes to investigate the pericope as narrative art and to apply literary-critical methods to the text in its final redaction by Mark.
A. Mironov. The Blind Man of Bethsaida is the subject of one of the miracles of Jesus in the Gospels. It is found only in Mark 8:22-26.The Miracles of Jesus by Craig Blomberg, David Wenham 2003 page 419 The exact location of Bethsaida in this pericope is subject to debate among scholars but is likely to have been Bethsaida Julias, on the north shore of Lake Galilee.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 1; in Luke 10 it has mixed Byzantine text, in Luke 20 it has mixed text. The text of the Pericope Adulterae (John 7:53-8:11) is omitted, but it was supplied by a later hand.
"In general the Greek text is treated as an unreliable witness," but it is "an important corroborating witness wherever it agrees with other early manuscripts." Some of the outstanding features: Matthew 16:2b–3 is present and not marked as doubtful or spurious. One of the longer endings of Mark is given. Luke 22:43f and Pericope de adultera are present and not marked as spurious or doubtful.
Then follows the end of part 1 of the midrash, into which chapter 10 of PdRE has been interpolated. (For comparison, in a compilation included in the earlier editions of Tanhuma to the pericope Vayikra,ed. Stettin, ib. § 8 which dates from a later time, chapter 10 of PdRE was also included.) It concludes with the exposition of some verses—Deuteronomy 4:31, Micah 7:8, and others.
Legal exegesis is the most hermeneutically complex level of interpretation for several reasons. One is that every ruling must be considered with respect to the corpus of Islamic holy law. If the ruling contradicts some other one, does it abrogate/mitigate its foil, or is it itself abrogated/mitigated? Note that the foil may not always be a particular verse or pericope, but a principle synthesized from multiple rulings.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Π171 in Luke 1 (weak), Luke 10, and Luke 20. It creates textual pair with 2584. The text of the Pericope Adulterae (John 7:53-8:11) is omitted.
Nor is it in two important manuscripts produced in the early/mid 300s, Sinaiticus and Vaticanus. The first surviving Greek manuscript to contain the pericope is the Latin/Greek diglot Codex Bezae, 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.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 1 and Luke 20. In Luke 10 no profile was made. The text of the Pericope Adulterae (John 7:53-8:11) is placed after John 21:25.
The codex contains lessons from the Gospel of John, Matthew, Luke (Evangelistarium), and from the Acts, Catholic epistles, and Pauline epistles (Apostolarion). It contains text of the Pericope Adulterae. The text is written in Greek minuscule letters, on 501 paper leaves (), in one column per page, 19 lines per page. The manuscript contains weekday Gospel/Apostolos lessons from Easter to Pentecost and Saturday/Sunday Gospel lessons for the other weeks.
This is to be found in the Gospel of the Hebrews."Eusebius, The History of the Church (transl. G.A. Williamson)(1965, Baltimore, Penguin Books) page 153. The Gospel of the Hebrews is lost and so is Papias's repetition of this story. This pericope was framed with marks of doubt in Johann Jakob Wettstein's 1751 Greek New Testament and some earlier Greek editions contained notes doubting its authenticity.Eduard Reuss, Bibliotheca Novi Testimenti Graeci ... (1872, Brunswick) pages 86 and 184. The evidence that the pericope, although a much-beloved story, does not belong in the place assigned it by many late manuscripts, and, further, that it might not be part of the original text of any of the Gospels, caused the Revised Version (1881) to enclose it within brackets, in its familiar place after John 7:52, with the sidenote, "Most of the ancient authorities omit John 7:53–8:11. Those which contain it vary much from each other.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It was not examined by the Claremont Profile Method. It contains the Pericope Adulterae (John 7:53-8:11) but with questionable scholion on the margin: . In John 8:8 it has textual variant (sins of every one of them), as in Codex Nanianus, 73, 331, 413, Minuscule 700, and some other manuscripts.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kr in Luke 1, Luke 10, and Luke 20. It is a weak member of the cluster 189. The text of the Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 1 and Luke 20. In Luke 10 no profile was made. It contains the beginning of the Pericope Adulterae (John 7:53-8:2) without verses 8:3-11.
It contains the text of the Gospel of John on 192 paper leaves (11.3 by 7). The text is written in 1 column per page, 12-14 lines per page. It contains numerals of the (in Coptic) at the left margin, the Ammonian Sections, (not the Eusebian Canons), and portrait of John, the Evangelist. The manuscript lacks John 5:3.4 (the descent of the angel) and Pericope Adulterae (7:53-8:11).
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kr. Aland placed it in Category V. According to the Claremont Profile Method it belongs to the textual family Kr in Luke 1, Luke 10, and Luke 20. It creates textual cluster 128. The text of the Pericope Adulterae (John 7:53-8:11) is marked as a doubtful.
Frederik Wisse, The profile method for the classification and evaluation of manuscript evidence, William B. Eerdmans Publishing, 1982, p. 52 The manuscript contains the texts of the Signs of the times (Matthew 16:2b-3), Christ's agony at Gethsemane (Luke 22:43-44), John 5:3.4, and the Pericope Adulterae (John 7:53-8:11) without any mark,The Gospel According to John in the Byzantine Tradition, Deutsche Bibelgesellschaft, Stuttgart 2007, p.
19, 26, 30; 26–34 confused). According to F. H. A. Scrivener it has notable readings in Matthew 11:17; 13:22; 27:49; Luke 18:2; John 6:57; 8:38. It lacks the text of the Pericope Adulterae (John 7:53-8:12). Matthew 27:35 is given in full (τα ιματια μου εαυτοις, και επι τον ιματισμον μου εβαλον κληρον), as in codices Δ, Θ, 0250, f1, f13, 1424.
There is also a division according to the smaller Ammonian Sections (in Mark 241 Sections, the last in 16:21; also in subscription 241). It contains the tables of the (tables of contents) before each Gospel, subscriptions at the end of each Gospel, and the famous Jerusalem Colophon. Text of Matthew 16:2b–3 (signs of the times) is omitted, text of Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
Biblical scholar George W. Young dismisses the naturalistic explanations, the traditional and the historical critical perspectives. He contends that these methods of exegesis rely on factual interpretations and fail to capture the full meaning of the text based on its structure. Instead, Young explores the pericope with literary-critical methods as narrative art. Young views the text as fiction, and uses tools and terms often associated with fantastic literature to analyze it.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it has mixed text in Luke 1, mixed Byzantine text in Luke 10, and represent the textual family Kx in Luke 20. It belongs to the textual subgroup 35. It lacks Pericope Adulterae (John 7:53-8:11).
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Kurt Aland the Greek text of the codex placed in Category V. According to the Claremont Profile Method it represents textual cluster 1167 in Luke 1 and Luke 20. In Luke 10 no profile was made. The text of the Pericope Adulterae (John 7:53-8:11) is omitted.
The Greek text of the codex is a representative of the Byzantine text-type with exception for the Catholic epistles. Hermann von Soden classified it to the textual family Family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents Kx in Luke 1 and Luke 20. In Luke 10 no Profile was made. The text of the Pericope Adulterae (John 7:53-8:11) is omitted without any mark.
The manuscript is damaged, with the leaves being fragmentary and discoloured. The remains of the approximately 180 vellum folios have been remounted on paper. It contains the text of the Pericope Adulterae as do many Old Latin manuscripts of the Italian branch. It contains some lacunae (Matthew 1:1–15:16; 15:31–16:13; 21:4–21; 28:16–20; John 1:1–15; Mark 14:58–15:8; 15:29–16:20).
It contains the Eusebian tables, tables of the (tables of contents) before each Gospel, lectionary markings at the margin, synaxaria, Menologion, subscriptions at the end of each Gospel, with numbers of . There are some marginal glosses made by a later hand, and a Latin version of parts of Matthew (between lines of Greek text). The text of the Pericope Adulterae (John 7:53-8:11) was marked by an obelus by a later hand.
The Greek text of the codex is a representative of the Byzantine text- type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 1, and Luke 20. In Luke 10 no profile was made. The Pericope Adulterae (John 7:53–8:11) is placed at the end of John (after 21:25).
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 10 and Luke 20. In Luke 1 it has mixture of the Byzantine text-families. The text of the Pericope Adulterae (John 7:53-8:11) is marked by an asterisk (※).
It is the first member of a trilogy about redemption that Jesus tells after the Pharisees and religious leaders accuse him of welcoming and eating with "sinners."Richard N. Longenecker, The Challenge of Jesus' Parables, Eerdmans, 2000, , pp. 201–204. The two parables that follow (in Luke's Gospel) are those of the Lost Coin and the Prodigal Son. The parable of the Good shepherd, a pericope found in John 10:1–21, derives from it Matthew.
H. von Soden, Die Schriften des Neuen Testaments, I/2, p. 718. The texts of Matthew 16:2b–3 (the signs of the times), Luke 22:43-44, John 5:3.4, and the Pericope Adulterae (John 7:53–8:11) are marked with an asterisk (※) as doubtful. The text of Mark 16:8-20 has not numbered by (chapters) at the margin and their (titles) at the top.H. von Soden, Die Schriften des Neuen Testaments, I/2, p. 720.
The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 1, Luke 10, and Luke 20. It belongs to the textual cluster Ω. The spurious texts of Matthew 16:2b–3 (signs of the times) and the Pericope Adulterae (John 7:53-8:11) are omitted. It contains some rare readings (e.g.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it has mixed Byzantine text in Luke 1 and represent the textual family Kx in Luke 10 and Luke 20. It belongs to the textual subgroup 35. The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The Epistula ad Carpianum and the Eusebian tables are included at the beginning of the codex. The tables of the (tables of contents) are placed before each Gospel. There are lectionary markings at the margin (for liturgical use), (lessons), subscriptions at the end of the Gospel of Luke (only in Luke), with numbers of (in Luke), and portraits of the Evangelists before each Gospel. The Pericope Adulterae (John 7:53-8:11) is marked with an obelus.
The text of Matthew 16:2b-3 was added by the first hand on the margin. The text of the Pericope Adulterae (John 7:53-8:11) was added by a later hand. The text of Hebrews was copied twice, once by the original hand, and a second time by the later scribe who had taken over the copying at 2 Timothy. Not realizing the first scribe had already copied Hebrews, the second scribe copied it again.
Tatian added no significant wording to the textual material he took from the separate gospels.Ante-Nicene Fathers, Volume 9, Introduction to Diatessaron. Only 56 verses in the canonical Gospels do not have a counterpart in the Diatessaron, mostly the genealogies and the Pericope Adulterae. The final work is about 72 per cent the length of the four gospels put together; around a quarter of the text of the separate gospels being adjudged by Tatian to be duplicated.
12, Prague 1839 In like manner, R. Nissim provesIn his Mafteach to Shab. 106b that the conclusion of the Mekhilta which he knew corresponded with that of the Mekhilta now extant. In printed editions the Mekhilta is divided into nine "massektot," each of which is further subdivided into "parshiyyot". The nine massektot are as follows: # "Massekta de-Pesah", covering the pericope "Bo" (quoted as "Bo"), Exodus 12:1–13:16, and containing an introduction, "petikta," and 18 sections.
The Greek text of the codex is a representative of the Byzantine. Hermann von Soden classified it to the textual family Kr. Kurt Aland placed it in Category V. According to the Claremont Profile Method, it represents the textual family Kr in Luke 1 and Luke 20 as perfect member. In Luke 10 no profile was made. The text of the Pericope Adulterae (John 7:53-8:11) is marked at the margin with an obelus (÷) as a doubtful.
The Greek text of the codex is a representative of the Byzantine. Hermann von Soden classified it to the textual family Ir. Kurt Aland placed it in Category V. According to the Claremont Profile Method it represents Λ group in Luke 1, Luke 10, and Luke 20. The leading manuscript of this group is Codex Tischendorfianus III. The text of the Pericope Adulterae (John 7:53-8:11) is marked at the margin by an obelus (÷) as doubtful.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Ab. Kurt Aland placed it in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 1, Luke 10, and Luke 20. It lacks text of Matthew 16:2b–3. The Pericope Adulterae (John 7:53-8:11) is placed at the end of the Gospel of John.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Kurt Aland the Greek text of the codex placed in Category V. According to the Claremont Profile Method it represents mixed text in Luke 1 (fragmentary), mixture of the Byzantine families in Luke 10, textual cluster 1519 in Luke 20. The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kr. Kurt Aland placed the Greek text of the codex in Category V. According to the Claremont Profile Method it represents textual family Kr in Luke 1 and Luke 20, and creates textual pair with 588. In Luke 10 no profile was made. The Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it as a member of the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 1 and Luke 20. In Luke 10 no profile was made. The text of the Pericope Adulterae (John 7:53-8:11) is placed at the end of the Gospel of John.
There is also a division according to the smaller Ammonian Sections (in Mark 241, the last section in 16:20). It contains lists of the (tables of contents), and subscriptions at the end of each Gospel, with numbers of . It has a commentary, in Mark commentary of Victorinus, from the same original as in codex 34. It does not contains the texts of Matthew 16:2b–3 and the Pericope Adulterae (John 7:53-8:11).
Buber, p. 47a for which there was used a proem on the Pesiḳta section Isaiah 51:12, intended originally for the fourth Sabbath after the Ninth of Av, and a section which had for its text this verse of Lamentations (pericope 19, p. 138a); and also in regard to the comment to Lamentations 3:39,ed. Buber, p. 68a which consists of a proem of the Pesiḳta pericope 18 (p. 130b). But the author also added four proems from Eichah Rabbah itself (29, 18, 19, 31, according to the correct enumeration), retaining the introductory formula ר ... פתח, as a commentary to Lamentations 3:1,14,15; 4:12.ed. Buber, pp. 61b, 64a, b, 74b The opinion set forth in the introduction to Buber's critical edition that the arrangement of the proems at the beginning of the work was made by a later editor, who included the marked comments of the Midrash as proems, and who, after prefixing the introductory formula to a comment on the Midrash Ḳohelet 12:1 et seq.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden included it to the textual family Kx (standard Byzantine text). Kurt Aland placed the text of the codex in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 1, Luke 10, and Luke 20. It lacks the spurious texts of Matthew 16:2b–3 (Signs of the times) and the Pericope Adulterae (John 7:53-8:11).
The text of the Gospel has not additional division according to the smaller Ammonian Sections; no references to the Eusebian Canons. It contains tables of (tables of contents) before each book, lectionary markings at the margin (for liturgical use), αναγνοωσεις, subscriptions at the end of each book, numbers of , and scholia of Chrysostom. It has the Euthalian Apparatus to the Acts, Catholic, and Pauline epistles. It contains the Pericope Adulterae (John 7:53-8:11), but it was marked with an obelus.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kr. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kr in Luke 1, Luke 10, and Luke 20, as a perfect member of the family. The text of the Pericope Adulterae (John 7:53-8:11) is marked by an obelus. In Revelation 5,10 it has textual variant ἡμᾶς.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it has mixed text in Luke 1. In Luke 10 and Luke 20 it has a mixture of the Byzantine text-types and creates a pair with 1013 (in Luke 10 and Luke 20). The text of the Pericope Adulterae (John 7:53-8:11) is omitted.
The first three stanzas describing the walk of Mary with the child "under her heart" refer to the pericope of the visit of Mary to Elizabeth as recorded in the Gospel of Luke, . It is decorated with the motif of the dead thornwood, a symbol of fertility and death, which begins to bloom during pass of Mary with the divine child. The other stanzas circling around the catechetical question and answer format of the mystery of the Incarnation of God.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Kurt Aland placed it in Category V. According to the Claremont Profile Method it represents mixed Byzantine text, related to the textual family Kx in Luke 1 and Luke 20. In Luke 10 no profile was made. The texts of Matthew 16:2b–3, John 5:3.4, Pericope Adulterae (John 8:3-8:11) are marked with an obelus.
It contains the text of the four Gospels on 457 paper leaves (25.3 by 17.5 cm). The text is written in two columns per page, 20 lines per page. It contains a great number of marginal additions inserted by a later hand. Among these marginal additions it has the doxology in Matthew 6:13, in Luke 1:28 phrase are written in smaller hand; Luke 22:43–44 (the agony); 23:17; 23:34; Pericope Adultera (John 7:53-8:11).
The walking on the sea episode has specific interpretations within Christian teachings and has been viewed by scholars as important due to its perceived impact on the formation of Christian ecumenical creeds, as discussed below. One aspect of the pericope (passage) is how it highlights the relationship between Jesus and his apostles. Merrill Tenney states that the incident is in essence centered on that aspect, rather than their peril or the miracle itself.Tenney, Merrill Chapin (1997) John: Gospel of Belief, , p.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kr. Kurt Aland the Greek text of the codex placed in Category V. According to the Claremont Profile Method it represents textual family Kr in Luke 1 and Luke 20, as a perfect member of the family. In Luke 10 no profile was made. The text of the Pericope Adulterae (John 7:53-8:11) is marked by an obelus.
The Greek text of the codex is a representative of the Byzantine text- type. Hermann von Soden classified it to the textual family Kx. Kurt Aland placed it in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 20. In Luke 1 and Luke 10 the manuscript is defective, and textual profile in these chapters is not possible. The Pericope Adulterae (John 7:53-8:11) is placed at the end of the Gospel of John.
Scrivener compared the Textus Receptus with the editions of Stephanus (1550), Theodore Beza (1565), and Elzevier (1633) and enumerated all the differences. In addition he identified the differences between the Textus Receptus and editions by Lachmann, Tregelles, and Tischendorf. Scrivener doubted the authenticity of texts like Matthew 16:2b–3, Christ's agony at Gethsemane, John 5:3.4, and the Pericope Adulterae. In 1874, he became prebendary of Exeter and vicar of Hendon, where he remained for the rest of his life.
It contains the text of the four Gospels on 265 paper leaves (24.7 by 17.5). The text is written in 1 column per page, 27 lines per page. The titles and initials are illuminated. It contains the Ammonian Sections, the Eusebian Canons, numerals of the (Coptic and Greek) at the margin, and pictures. The manuscript contains the additions in Luke 22:43.44 (the agony); 23:17.34; John 5:3.4 (the descent of the angel); Pericope Adulterae (7:53-8:11), but omits Matthew 18:11.
The Greek text of the codex is a representative of the Byzantine text-type with some alien readings. Hermann von Soden classified it to the textual family Iκ. Kurt Aland the Greek text of the codex did not place in any Category. According to the Claremont Profile Method it represent the textual family M106 in Luke 1, Luke 10, and Luke 20. The lacks the texts of Matthew 16:2b–3 (added by later hand in the margin) and Pericope Adulterae (John 7:53-8:11).
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Kurt Aland placed it in Category V. According to the Claremont Profile Method it represents the textual cluster M106 in Luke 1 and Luke 20, but it is very weak member of this cluster in Luke 1. In Luke 10 no profile was made. The Pericope Adulterae (John 7:53-8:11) is placed at the end of the Gospel of John.
It was not included in the earliest English versions – it is missing from Wycliffe, Tyndale, the Great Bible, the Geneva, the Rheims, and the Bishops Bible, and it apparently first appeared in the KJV. than an equal portion of the New Testament – so much so, that it would seem that there are three distinct versions of the pericope.Henry Alford, The New Testament for English Readers (1871, Boston & New York) vol. 1. page 535; Brooke Foss Westcott & Fenton John Anthony Hort, The New Testament in the Original Greek (1881, Cambridge & London, Macmillan & Co.) vol. 2 (Appendix) page 88; Maurice A. Robinson & William G. Pierpont, The New Testament in the Original Greek according to the Byzantine/Majority Textform (1991, Atlanta, The Original Word Publishers) pages 494–505. By its own context, this paragraph appears misplaced; in the verse preceding this pericope (namely verse 7:52) Jesus is conversing or arguing with a group of men, and in the verse following this pericope (verse 8:12) he is speaking "again unto them", even though verses 8:9–10 would indicate he was alone in the Temple courtyard and also that a day has passed.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it as K1, which according to him represents the earliest stage of the Byzantine text. Kurt Aland placed it in Category V. According to the Wisse's Profile Method it has mixed the Byzantine text in Luke 1 and Luke 10, and Kx text in Luke 20. The texts of the Christ's agony (Luke 22:43-44), John 5:3-4, and the Pericope Adulterae (John 7:53-8:11) are marked with an obelus.
It contains the text of the four Gospels on 333 paper leaves (24.2 by 17.3). The text is written in 1 column per page, 24 lines per page. It contains numerals of the at the margin (in Coptic and Greek), the Ammonian Sections, the Eusebian Canons, and illuminations. The manuscript omits the additions in Matthew 17:11; Luke 22:43.44 (the agony); John 5:3.4 (the descent of the angel); Pericope Adultera (7:53-8:11), but contains those of Matthew 23:13 (after verse 14); Luke 23:17.34.
The top level houses the signal levers and good visibility is provided for the signalman by banks of windows to each side. The machinery to which the levers are connected is below and single windows light the two lower levels. An external staircase on the north side gives access to a door on the second level and leads to a narrow landing on the top floor, which is shaded by a roof. The structure contains a pericope for signalmen to obtain a view under the adjoining vehicular bridges over the rail corridor.
The text of the Gospels has also another division according to the smaller Ammonian Sections, with references to the Eusebian Canons (written below Ammonian Section numbers). It contains the Epistula ad Carpianum, prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin (for liturgical use), incipits, liturgical books with hagiographies (Synaxarion and Menologion), subscriptions at the end of each book, with numbers of . The order of books is a usual: Gospels, Acts, Catholic epistles, and Pauline epistles. The pericope John 7:53-8:11 is omitted.
The Greek text of this codex is a representative of the Caesarean text-type in the Gospel of Mark, and the Byzantine text-type in rest of the Gospels. Aland placed it in Category III but only in Gospel of Mark, in the rest of the Gospels Aland placed in Category V. Accordint to the Claremont Profile Method it represents the textual family Kx in Luke 10 and Luke 20. In Luke 1 it has mixture of the Byzantine families. It contains the Pericope Adulterae (John 7:53-8:11).
His translation work is characterised by close imitation of the Greek morphology, syntax and word order. Paul of Tella is sometimes proposed as the translator of the pericope about Jesus and the woman taken in adultery, which is found in neither the later standard Syriac Bible, the Peshitta, nor in Tumo of Ḥarqel's translation of the New Testament, the Ḥarqlean Version. It is attributed to a certain "Abbas Pawla" in the manuscripts, but this is probably Paul of Edessa. Besides his translations, Paul wrote at least one surviving sedro (a type of long prayer).
At the Watch Tower Society's annual meeting on October 5, 2013, a significantly revised translation was released. Referring to the new revision, the publishers stated, "There are now about 10 percent fewer English words in the translation. Some key Biblical terms were revised. Certain chapters were changed to poetic format, and clarifying footnotes were added to the regular edition."JW.org, "The 2013 Revision of the New World Translation" The Pericope Adulterae (John 7:53 – 8:11) and the Short and Long Conclusions of Mark 16 (Mark 16:8–20)—offset from the main text in earlier editions—were removed.
The term rukūʿ — roughly translated to "passage", "pericope" or "stanza" — is also used to denote a group of thematically related verses in the Quran. Longer chapters (surah) in the Qur'an are usually divided into several rukūʿs, so that the reciters could identify when to make ruku in Salah without breaking an ongoing topic in the Quranic text. There are 558 rukūʿs in the Qur'an. In some books, 540 have been mentioned which is actually misunderstood by some people with total rukus of quran recited in Tarawih prayer (special prayer in the Islamic month of Ramadan after the night prayer).
Henry A. Sanders, Facsimile of the Washington Manuscript of the Four Gospels in the Freer Collection, The University of Michigan, Ann Arbor, Michigan 1912, p. VI. Matthew 16:2b–3 is present and not marked as doubtful or spurious. Luke 22:43-44, John 5:4 and the Pericope de adultera are omitted by the scribe. It lacks Matthew 5:21-22 (as Minuscule 33),Nestle-Aland, Novum Testamentum Graece, 26th edition, p. 8. and Luke 19:25 (as Codex Bezae, 69, 1230, 1253, lectionaries, b, d, e, ff², syrc, syrsin, copbo);Nestle-Aland, Novum Testamentum Graece, 26th edition, p. 223.
The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Iβ. Kurt Aland did not place it in any Category. According to Gregory it could be related to the textual family f13. According to the Claremont Profile Method it represents textual cluster 1216 in Luke 1, Luke 10, and Luke 20, which stands in considerable distance to Kx. The texts of the Matthew 16:2b–3, John 5:4.5, and the Pericope Adulterae (John 7:53-8:11) are marked by an obelus.
A pericope (; Greek , "a cutting-out") in rhetoric is a set of verses that forms one coherent unit or thought, suitable for public reading from a text, now usually of sacred scripture. Also can be used as a way to identify certain themes in a chapter of sacred text. Its importance is mainly felt in, but not limited to, narrative portions of Sacred Scripture (as well as poetic sections). Manuscripts—often illuminated—called pericopes, are normally evangeliaries, that is, abbreviated Gospel Books only containing the sections of the Gospels required for the Masses of the liturgical year.
In Pauline epistles and Catholic epistles its text is a Byzantine. Aland placed it in Category V. In the Book of Revelation its text belongs to the Byzantine text-type, but with a large number of unique textual variants, in close relationship to the Uncial 046 and Minuscule 61, which appears to have been copied from it. These three manuscripts constitute a subgroup of the Byzantine text-type. The text of Christ's agony at Gethsemane (Luke 22:43-44) is placed after Matt 26:39. The Pericope Adulterae (John 7:53-8:11) is placed after Luke 21.
It contains the text of the four Gospels on 235 paper leaves (23.8 by 19.5) with lacunae (several leaves at the end, they were supplied by a later hand). The text is written in 1 column per page, 26-27 lines per page. It contains numerals of the (chapters), in Greek, at the left margin, the Ammonian Sections, (not the Eusebian Canons), and pictures. The Euthalian Apparatus was added in 1641. The manuscript lacks the additions in Christ's agony at Gethsemane (Luke 22:43.44); 23:17; John 5:3.4 (the descent of the angel); Pericope Adulterae (7:53-8:11).
" This practice has been imitated in most of the English versions since then. The Westcott & Hort Greek New Testament omitted the pericope from the main text and places it as an appendix after the end of the Fourth Gospel, with this explanation:Brooke Foss Westcott & Fenton John Anthony Hort, The New Testament in the Original Greek (1881, Cambridge & London, Macmillan & Co.) vol. 2 (Introduction) page 300. "It has no right to a place in the text of the Four Gospels; yet it is evidently from an ancient source, and it could not now without serious loss be entirely banished from the New Testament.
Full page miniature depicting the dream of Joseph The Seeon Evangeliary or Evangeliary of Henry II (German: Evangelistar aus Seeon, Seeoner Evangelistar or Evangelistar Heinrichs II) is an evangeliary created at Seeon Abbey between 1002 and 1014. Today it is kept in the Bamberg State Library under the record number Msc. Bibl. 95) The parchment manuscript donated by Henry II to Bamberg Cathedral has 124 pages measuring 24.5 x 17.6 cm and contains the gospel sections associated with the Holy Mass (the pericope). It is richly decorated with initials, decorative pages and ten full page miniatures.
Young analyses the pericope as the expression of three entangled, conflicting perspectives on reality: (i) the "conventional reality" based on sensory perception; (ii) the "impossible" vision of Jesus resulting in the astonishment of the observers; (iii) the narrator's metaphysical comment in Mark 6:52 identifying Jesus as the Son of God. The earliest biblical references to Jesus, like the Pauline letters, do not mention miracles like walking on water. This miracle is introduced in the gospels. Some other deities in mythologies older than the Bible were said to walk on water, for example the Greek god Orion.
The remarkable fact is that the story is known in some form to such an ancient witness as Papias. What is less clear is to what extent Eusebius and Agapius are reporting the words of Papias versus the form of the pericope known to them from elsewhere. A wide range of versions have come down to us, in fact. Since the passage in John is virtually unknown to the Greek patristic tradition; Eusebius has cited the only parallel he recognized, from the now-lost Gospel according to the Hebrews, which may be the version quoted by Didymus the Blind.
The Pulpit Commentary queries whether the departure home refers only to the breaking up of the Sanhedrin (with Barnes) or to "the scattering of the crowd or the return of the pilgrims to Galilee". The pilgrims' return home at the end of the Feast of Tabernacles provides a natural end to the chapter, but "a very improbable consequence of verse 52". The pericope commencing with John 7:53 is not found in most of the early Greek Gospel manuscripts. It is not in P66 or in P75, both of which have been assigned to the late 100s or early 200s.
Genesis Rabbah 29 The close of this proem, which serves as a connecting link with Lamentations 1:1, is found also in the Pesiḳta as the first proem to pericope 15 (p. 119a) to Isaiah 1:21, the Hafṭarah for the Sabbath before the Ninth of Ab.Compare Müller, Einleitung in die Responsen, p. 38 The same is the case with the second and fourth proems in the Pesiḳta, which are identical with the fourth and third (according to the correct enumeration) of the proems to Eichah Rabbah; the fifth in the Pesiḳta (120b-121b), which corresponds to the second in this Midrash, has a defective ending.
Moses and the Messengers from Canaan (painting by Giovanni Lanfranco) Shlach, Shelach, Sh'lah, Shlach Lecha, or Sh'lah L'kha ( or — Hebrew for "send", "send to you", or "send for yourself") is the 37th weekly Torah portion (, parashah = pericope) in the annual Jewish cycle of Torah reading and the fourth in the Book of Numbers. Its name comes from the first distinctive words in the parashah, in . Shelach () is the sixth and lecha () is the seventh word in the parashah. The parashah tells the story of the twelve spies sent to assess the promised land, commandments about offerings, the story of the Sabbath violator, and the commandment of the fringes (, tzitzit).
This pericope shows that Haman is a dangerous foe who was constantly full of wrath for being worsted by his inferior, Mordecai, so he planned to butcher the whole population of Jews to appease his own sense of inferiority. Haman would not enjoy all his honors as long as there was one Jew who did not give him the customary respect he wanted. His friends understood that Haman wanted not only Mordecai dead, but also be humiliated publicly, so they suggested the setting up of high gallows for Mordecai to appease Haman. Nonetheless, Modercai's continued defiance against Haman is 'enigmatic', as he still held it while knowing that his action has placed the Jews in great mortal danger.
In one account from the Infancy Gospel of Thomas, a very young Jesus is said to have used his supernatural powers first to strike dead, and then revive, a playmate who had accidentally bumped into him. If this tradition had been accepted as worthy of inclusion at some key juncture in the formation of the Christian Bible (and hence integrated in one way or another among the canonical Gospels), arguably many modern Christians would find it quite embarrassing—especially strict believers in biblical inerrancy. But as is suggested by the existence of this early non-canonical pericope, it must not have been embarrassing to some early Christians.Bart D. Ehrman, Jesus: Apocalyptic Prophet of the New Millennium, Oxford, 1999.
The Greek text of this codex is a representative of the mixed text-type with the Byzantine predominating. Aland placed it in Category III. It does not contain verse John 5:4,UBS3, p. 337. and the Pericope Adulterae (John 7:53-8:11).NA26, p. 273. In John 1:38 it has an error (εθερμηνευομενον instead of μεθερμηνευομενον).The Gospel According to John in the Byzantine Tradition, p. 9. In John 1:29 it lacks ο Ιωαννης along with manuscripts Sinaiticus, Alexandrinus, Vaticanus, Cyprius, Campianus, Petropolitanus Purpureus, Vaticanus 354, Nanianus, Macedoniensis, Sangallensis, Koridethi, Petropolitanus, Athous Lavrensis, 045, 047, 8, 9, 565, 1192;The Gospel According to John in the Byzantine Tradition (Deutsche Bibelgesellschaft: Stuttgart 2007), p.
In the Hebrew Bible, in the first pericope of Devarim in Deuteronomy 3:21, the name "Joshua" is written in Hebrew in plene scriptum ( yhwšw’), as it possesses a superfluous "waw", and which word is normally written with only one "waw", as in יהושע (yhwš’). Other examples abound of this anomaly, such as the name "Jacob" ( y’qwb) in Leviticus 26:42. The Hebrew name "Issachar" (יִשָּׂשכָר), where there is a second letter shin (ש) having no function at all, is a classic example of plene scriptum. The word צידה in Genesis 27:3, where the he at the end of the word has no function at all, is another example of plene scriptum.
Flevit super illam (He wept over it); by Enrique Simonet, 1892 The Mount of Olives is frequently mentioned in the New Testament; 26:30, etc. as part of the route from Jerusalem to Bethany and the place where Jesus stood when he wept over Jerusalem (an event known as Flevit super illam in Latin). Jesus is said to have spent time on the mount, teaching and prophesying to his disciples (Matthew 24–25), including the Olivet discourse, returning after each day to rest (Luke 21:37, and John 8:1 in the additional section of John's Gospel known as the Pericope Adulterae), and also coming there on the night of his betrayal. At the foot of the Mount of Olives lies the Garden of Gethsemane.
This part can be seen as an interlude in the exhortation to Timothy (6:11–16; 6:20–21) or alternatively the previous exhortation (6:11–16) can be seen as an 'interruption' in Paul's discourse on wealth (6:3–10; 6:17–19), but in either case, the topic of wealth here seems to be a continuation of the theme of 6:3–10. In this short pericope, the 'sound of riches' is repeated (a literary device called paronomasia, "repetition of the same sound") four times, could be heard by those listening to the reading of the epistle: plousiois ... ploutou ... plousiōs ... ploutein ("the rich ... riches ... richly [generously] ... to be rich"), which are, respectively, a personal noun, an objective noun, an adverb, and a verb.
It refers to the love of Jesus Christ for humanity, the love of Christians for Christ, and the love of Christians for others. These aspects are distinct in Christian teachings--the love for Christ is a reflection of his love for his followers. The theme of love is the key element of Johannine writings. This is evidenced in one of the most widely quoted scriptures in the Bible: (John 3:16) ”For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.” In the Gospel of John, the pericope of the Good Shepherd (John 10:1-21) symbolizes the sacrifice of Jesus based on his love for people.
The letters Θ Ε Ο Σ are round, the strokes of Χ Ζ Ξ are not prolonged below the line. It has a regular system of punctuation. The handwriting is similar to that in the Codex Alexandrinus, though not so regular and neat. The initial letters are decorated with green, blue, and vermilion. Certain disputed passages are marked with an asterisk – signs of the times (Matthew 16:2b-3), Christ agony (Luke 22:43-44), Luke 23:34, Pericope Adulterae (John 8:2-11).Robert Waltz, Codex Basilensis E (07): at the Encyclopedia of Textual Criticism It contains tables of the (tables of contents) before each Gospel and the text is divided according to the (chapters), the numbers of which are placed in the margins.
For example, nowhere else does the Fourth Gospel mention by name the Mount of Olives, and where a new place is mentioned in the Fourth Gospel some explanatory remarks are attached, nor does the Fourth Gospel mention 'the Scribes' elsewhere.Henry Alford, The New Testament for English Readers (1871, Boston & New York) vol. 1. pages 535–536. A theory shared by several scholars is that this pericope represents some very early tradition or folktale about Jesus, not originally found in any of the canonical Gospels, which was so popular or compelling that it was deliberately inserted into a Gospel;Brooke Foss Westcott & Fenton John Anthony Hort, The New Testament in the Original Greek (1881, Cambridge & London, Macmillan & Co.) vol. 2 (Appendix) page 87.
It contains the text of the four Gospels), 233 paper leaves (39.8 x 26.4). The few first leaves of Matthew and the last leaf of John, and some others in the middle of the codex, were supplied by a later hand. The text is written in two columns per page, 31-33 lines per page. Coptic chapters are written in uncials while the Ammonian Sections and Eusebian Canons are in black cursive letters.George Horner, The Coptic Version of the New Testament in the Northern Dialect, otherwise called Memphitic and Bohairic, (1898), pages LXVII-LXVIII It lacks texts of Luke 22:43-44; 23:17; and the Pericope Adulterae (John 7:53-8:11); but contains texts of Luke 23:34, and John 5:3.4.
The asbāb for Q.2:79 demonstrate the opposite: Here the reports agree the verse is directed against the Jews, and so a proscription with seemingly broad applicability is almost completely deflated into a polemical filip about Jewish alteration of holy scripture (tahrīf). Lastly, as an example of juridical inflation, is Q.2:104: The asbāb put forward by the exegetes cannot establish the meaning of the probably-transliterated word rā'inā, but they generally identify it as some sort of curse or mock which the Jews tricked the Muslims into incorporating into their own greetings. In any case: As these examples amply demonstrate, supporting exegetical literature (e.g. hadith, sabab-material) are often decisive in fixing the legal meaning of a particular Qur'anic verse/pericope.
On March 15, 1971, the RSV Bible was re-released with the Second Edition of the Translation of the New Testament. Whereas in 1962 the translation panel had merely authorized a handful of changes, in 1971 they gave the New Testament text a thorough editing. This Second Edition incorporated Greek manuscripts not previously available to the RSV translation panel, namely, the Bodmer Papyri, published in 1956–61. The most obvious changes were the restoration of Mark 16.9-20 (the long ending) and John 7.53-8.11 aka The Pericope Adulterae (in which Jesus forgives an adultress) to the text (in 1946, they were put in footnotes). Also restored was Luke 22.19b-20, containing the bulk of Jesus' institution of the Lord's Supper.
The manuscript comprises 256 parchment pages of 29.8 x 21.5 centimetres containing the Vulgate text of the Four Gospels of Hieronymus written with black ink in a single column of Carolingian minuscule. Titles and headings are in golden rustic capitals and the section numbers are also in gold. In addition to the gospels, the codex also contains their prologues (called Arguments), a pericope, 31 fullpage miniatures, including a depiction of the Four Evangelists, four initial pages, 21 images with scenes from the life of Jesus, Liuthar's dedication page with a depiction of the Apotheosis of Otto III, and twelve canon pages. For the first time in Medieval illumination, 21 pages of upright miniatures with scenes from the Life of Jesus were added, some with two registers one under the other.
The Greek text of the codex is a representative of the Byzantine text-type. Aland did not place it in any category. It was not examined according to the Claremont Profile Method. It lacks the Pericope Adulterae (John 7:53–8:11). In John 1:45 it reads Ιησουν τον υιον Ιωσηφ (Jesus, son of Joseph) along with manuscripts: Alexandrinus, Cyprius, Campianus, Macedoniensis, Sangallensis, Petropolitanus, Uncial 047, 7, 8, 196, 461, 1514, 1519; majority of the manuscripts read Ιησουν τον υιον του Ιωσηφ;The Gospel According to John in the Byzantine Tradition (Deutsche Bibelgesellschaft: Stuttgart 2007), p. 11 In John 4:51 it reads υιος (son) for παις (servant), the reading of the codex is supported by Codex Bezae, Cyprius, Petropolitanus Purpureus, Petropolitanus, Nanianus, 0141, 33, 194, 196, 743, 892, 1192, 1216, 1241.
The Gospel of Luke, Minuscule 2444, 13th century This pericope (verses 7 to 14), also known as the Parable of the Wedding Feast, is one of the parables of Jesus which is only found in the Gospel of Luke in the New Testament and directly precedes the Parable of the Great Banquet in .J. Dwight Pentecost, 1998 The Parables of Jesus: lessons in life from the Master Teacher pages 85-86Luke by Sharon H. Ringe 1995 page 195 In Matthew's Gospel, the parallel passage to Luke's Parable of the Great Banquet is also set as a wedding feast (Matthew 22:1-14).Aland, Kurt, ed. Synopsis of the Four Gospels: Completely Revised on the Basis of the Greek Text of the Nestle-Aland, 26th Edition, and Greek New Testament, 3rd Edition, English Edition.
718-721 Kurt Aland did not examine the Greek text of the codex by his method of thousand readings, and therefore he did not place it in any Category. The text of the manuscript was not examined by using the Claremont Profile Method. The texts of Matthew 16:2b–3 (the signs of the times), Christ's agony at Gethsemane (Luke 22:43-44), John 5:3-4, and the Pericope Adulterae (John 7:53-8:11) are marked with an asterisk (※) as doubtful.Hermann von Soden, Die Schriften des Neuen Testaments, in ihrer ältesten erreichbaren Textgestalt hergestellt auf Grund ihrer Textgeschichte, Verlag von Arthur Glaue, Berlin 1902-1910, vol. 2, p. 720 The text of Mark 16:9-20 has no numbered (chapters) at the margin, their (titles) at the top,nor Ammonian Sections and references to the Eusebian Canons.
But Malcolm Lowe also co-authored an article with David Flusser on a pericope that suggested the importance of Matthew,Malcolm Lowe and David Flusser, "Evidence Corroborating a Modified Proto-Matthean Synoptic Theory" in New Testament Studies 1983: 25-47. These examples highlight the true nature of the "Jerusalem School Hypothesis" which is based upon the three pillars mentioned above and encourages the exploration of Semitic material and anteriority within all three Synoptic Gospels, noting that Luke often has more Semitic-sounding material. The Jerusalem School of Synoptic Research believes that by discussing the Greek texts and seeing how they fit in Hebrew (or Aramaic), they can better grasp the message within the Synoptic Gospels. Through linguistic, archaeological, and cultural discussion of the Greek text in light of its Hebraic context, the Jerusalem School attempts to fuller understanding of the text's original meaning.
The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here. (NKJV, emphasis added) Most scholars and theologians agree that the use of Son of man in this pericope is consistent with that of self-reference. In explaining the Parable of the Weeds: Matthew 13:37,41-42 : He answered and said to them: “He who sows the good seed is the Son of man.... The Son of man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth.
Free- standing fourth-century AD Roman sculptures, and even third-century ones, are sometimes identified as "Christ, the Good Shepherd",Two statuettes found in Thessalonike, for example. illustrating the pericope in the Gospel of John, and also the second-century Christian literary work The Shepherd of Hermas. In two-dimensional art, Hermes Kriophoros transformed into the Christ carrying a lamb and walking among his sheep: "Thus we find philosophers holding scrolls or a Hermes Kriophoros which can be turned into Christ giving the Law (Traditio Legis) and the Good Shepherd respectively" (Peter and Linda Murray, The Oxford Companion to Classical Art and Architecture, p. 475.). The Good Shepherd is a common motif from the Catacombs of Rome (Gardner, 10, fig 54) and in sarcophagus reliefs, where Christian and pagan symbolism are often combined, making secure identifications difficult.
According to Jacob's note of explanation, the hymns were "translated from the Greek tongue into the Edessene or Syriac speech by the saintly Mar Paul who was bishop of the city of Edessa, while he was in the island of Cyprus, in flight from the Persians" Paul may also be the translator of the famous pericope in the Gospel of John (7:50–8:12) concerning the woman taken in adultery, which is not found in the earliest Syriac New Testament manuscripts of the Peshitta and Ḥarqlean versions. It was attributed to a certain "Abbas Pawla" (Abbot Paul), which is generally assumed to be Paul of Edessa, although Paul of Tella, a contemporary and also an exile from the Sasanian invasion, has been suggested. At least one Syriac Orthodox liturgical calendar commemorates Paul on 23 August as "Paul, bishop of Edessa, who translated the books".
It lacks text of Christ's agony at Gethsemane (Luke 22:43–44), and pericope of the adulteress (John 7:53-8:11), Longer Ending of Mark (Mark 16:9–20), the tradition of an angel who stirred the waters at the Pool of Bethesda (John 5:4), necessity for praying to Jesus (John 14:14), parable of two men in the field (Luke 17:36), Jesus' remark about his listeners (Mark 7:16), Jesus' speech about cutting sinful feet (Mark 9:44, 46), and Jesus' advice to forgive sins to others (Mark 11:26), Jesus' remark about people who do not go without prayer or fasting (Matthew 17:21), and one of Jesus' condemnatory sentences towards Scribes and Pharisees (Matthew 23:14); Thus providing the only (but earliest) Georgian witness for the omission of these passages. The gospel also has some interesting variants. For example, in both Matthew 19:24 and Mark 10:25 the text reads "rope" instead of traditional "camel".
On the family pedigrees contained in the biblical pericope of Noah, Saadia Gaon (882‒942) wrote: > The Scriptures have traced the patronymic lineage of the seventy nations to > the three sons of Noah, as also the lineage of Abraham and Ishmael, and of > Jacob and Esau. The blessed Creator knew that men would find solace at > knowing these family pedigrees, since our soul demands of us to know them, > so that [all of] mankind will be held in fondness by us, as a tree that has > been planted by God in the earth, whose branches have spread out and > dispersed eastward and westward, northward and southward, in the habitable > part of the earth. It also has the dual function of allowing us to see the > multitude as a single individual, and the single individual as a multitude. > Along with this, man ought to contemplate also on the names of the countries > and of the cities [wherein they settled].
François Boucher Cathédrale Saint- Louis (1766) Versailles The beach of the Sea of Galilee, in Israel Scholars who hold that the story records actual events do so on the basis that Jesus, as Son of God, was above the laws of nature; or, in a variation, that Jesus projected an image himself while actually remaining on the shore. The meaning of the episode is held to be inherent in its miraculous nature: "The meaning of the pericope (story) ... only has meaning ... if it is understood as relating a miraculous event which really took place" (Leopold Sabourin, 1975). In recent scholarship, Bart Ehrman has championed the view that in general, it is impossible to either prove or disprove supernatural events such as miracles using the historical method, for proving them would require belief in a supernatural world not amenable to historical analysis, and disproving them would require historical evidence that is usually hard to come by.Ehrman, Bart D. (2008 )A Brief Introduction to the New Testament, , p.
In Matthew 18:11 Jesus refers to Son of man came to serve and states: "For the Son of man is come to save that which was lost". In the Gospel of Mark 10:35–45 this episode takes place shortly after Jesus predicts his death. Mark 2:27-28, Matthew 12:8 and Luke 6:5 include the Lord of the Sabbath pericope where Jesus tells the Pharisees "The sabbath was made for man, and not man for the sabbath: so that the Son of man is lord even of the sabbath." Christians commonly take the phrase "son of man" in this passage to refer to Jesus himself. Matthew 12:38-42, Mark 8:11-13, Luke 11:29-32 : Then some of the scribes and Pharisees answered, saying, “Teacher, we want to see a sign from You.” But He answered and said to them, “An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah.
Hermann von Soden calls the group Ih. Aland lists it as Category III in the Gospels and Category V elsewhere. Family 1 was discovered in 1902, when Kirsopp Lake (1872–1946) published Codex 1 of the Gospels and its Allies (118, 131, 209), and established the existence of a new textual family. This group of manuscripts was based on four minuscules (1, 118, 131, 209), but now we consider 205, 205abs, 872 (in Mark only), 884 (in part), 1582, 2193, and 2542 (in part) to be members of the family. The most obvious characteristic of the Lake Group is that these manuscripts placed Pericope adulterae (John 7:53-8:11) after John 21:25. Manuscripts of this family include the Longer ending of Mark to the text, but the manuscripts 1 and 1582 contain a scholion that brings into question the authenticity of Mark 16:9-20: Εν τισι μεν των αντιγραφων εως ωδε πληρουται ο ευαγγελιστης εως ου και Ευσεβιος ο Παμφιλου εκανονισεν εν πολλοις δε και ταυτα φερεται.
The text of Mark 16:8-20 is not numbered by (chapters) at the margin and there is not the (titles) at the top.H. von Soden, Die Schriften des Neuen Testaments, I/2, p. 720. The Pericope de adultera was omitted by the original scribe. It has been added in the margin by a much later hand. In Luke 1:26 Nazareth is spelled in form Ναζαρετ (against Ναζαρεθ). In John 1:45 it reads Ιησουν τον υιον Ιωσηφ (Jesus, son of Joseph) along with manuscripts: Alexandrinus, Cyprius, Campianus, Macedoniensis, Sangallensis, Petropolitanus, Uncial 047, 7, 8, 196, 817, 1514, 1519; majority of the manuscripts read Ιησουν τον υιον του Ιωσηφ;The Gospel According to John in the Byzantine Tradition (Deutsche Bibelgesellschaft: Stuttgart 2007), p. 11 In John 3:2 it reads προς αυτον (to him), majority of manuscripts have προς τον Ιησουν (to Jesus); the reading of the codex is supported by Sinaiticus, Alexandrinus, Vaticanus, Cyprius, Regius, Vaticanus 354, Nanianus, Macedoniensis, Sangallensis, Koridethi, Tischendorfianus III, Petropolitanus, Atous Lavrensis, Athous Dionysiou, Uncial 047, Uncial 0211, Minuscule 7, 9, 565.The Gospel According to John in the Byzantine Tradition (Deutsche Bibelgesellschaft: Stuttgart 2007), p.
Among those 267, however, are some manuscripts which are exceptionally early and which most textual analysts consider the most important. The subject of Jesus' writing on the ground was fairly common in art, especially from the Renaissance onwards, with examples by artists including those by Pieter Bruegel and Rembrandt. There was a medieval tradition, originating in a comment attributed to Ambrose, that the words written were terra terram accusat ("earth accuses earth"; a reference to the end of verse Genesis 3:19: "for dust you are and to dust you will return"),This phrase terra terram accusat is also given in the Gospel Book of Hitda of Maschede and a ninth- century glossa, Codex Sangelensis 292, and a sermon by Jacobus de Voragine attributes the use of these words to Ambrose and Augustine, and other phrases to the Glossa Ordinaria and John Chrysostom, who is usually considered as not referencing the Pericope. — see Knust, Jennifer; Wasserman, Tommy, "Earth accuses earth: tracing what Jesus wrote on the ground" , Harvard Theological Review, October 01, 2010 which is shown in some depictions in art, for example, the Codex Egberti.

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