Changes

:(7:53 Then each went to his own home.) 8:1 But Jesus went to the Mount of Olives. 2 At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them. ... 12 When Jesus spoke again to the people, he said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life." 13 The Pharisees challenged him, "Here you are, appearing as your own witness; your testimony is not valid."  

:(7:53 Then each went to his own home.) 8:1 But Jesus went to the Mount of Olives. 2 At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them. ... 12 When Jesus spoke again to the people, he said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life." 13 The Pharisees challenged him, "Here you are, appearing as your own witness; your testimony is not valid."  

Nearly all modern scholars agree that the Pericope de Adultera is not authentic.  Bruce Metzger, a leading biblical scholar, put it this way:<ref>

Nearly all modern scholars agree that this Pericope de Adultera is not authentic.  Bruce Metzger, a leading biblical scholar, put it this way:<ref>

http://www.bible-researcher.com/adult.html</ref>

http://www.bible-researcher.com/adult.html</ref>

:The evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming. It is absent from such early and diverse manuscripts as Papyrus66.75 Aleph B L N T W X Y D Q Y 0141 0211 22 33 124 157 209 788 828 1230 1241 1242 1253 2193 al. Codices A and C are defective in this part of John, but it is highly probable that neither contained the pericope, for careful measurement discloses that there would not have been space enough on the missing leaves to include the section along with the rest of the text. In the East the passage is absent from the oldest form of the Syriac version (syrc.s. and the best manuscripts of syrp), as well as from the Sahidic and the sub-Achmimic versions and the older Bohairic manuscripts. Some Armenian manuscripts and the old Georgian version omit it. In the West the passage is absent from the Gothic version and from several Old Latin manuscripts (ita.l*.q). No Greek Church Father prior to Euthymius Zigabenus (twelfth century) comments on the passage, and Euthymius declares that the accurate copies of the Gospels do not contain it.

:The evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming. It is absent from such early and diverse manuscripts as Papyrus66.75 Aleph B L N T W X Y D Q Y 0141 0211 22 33 124 157 209 788 828 1230 1241 1242 1253 2193 al. Codices A and C are defective in this part of John, but it is highly probable that neither contained the pericope, for careful measurement discloses that there would not have been space enough on the missing leaves to include the section along with the rest of the text. In the East the passage is absent from the oldest form of the Syriac version (syrc.s. and the best manuscripts of syrp), as well as from the Sahidic and the sub-Achmimic versions and the older Bohairic manuscripts. Some Armenian manuscripts and the old Georgian version omit it. In the West the passage is absent from the Gothic version and from several Old Latin manuscripts (ita.l*.q). No Greek Church Father prior to Euthymius Zigabenus (twelfth century) comments on the passage, and Euthymius declares that the accurate copies of the Gospels do not contain it.

The disputed passage is inconsistent in style and sequence with the remainder of the Gospel of John.  The story is not found anywhere else, and its claim of Jesus bending down "to write on the ground with his finger" is found nowhere else.  The account of the eldest leaving first, as though the eldest are holier or more sinful than younger persons, is found nowhere in any of Jesus' teachings.  In no other story do the people give Jesus as much authority as this story recounts, with every single person accepting His teaching in this story.  Two sentences later, the Pharisees challenge Jesus' authority.

This disputed passage is inconsistent in style and sequence with the remainder of the Gospel of John.  This story is not found anywhere else, and its claim of Jesus bending down "to write on the ground with his finger" is found nowhere else.  The account of the eldest leaving first, as though the eldest are holier or more sinful than younger persons, is found nowhere in any of Jesus' teachings.  In no other story do the people give Jesus as much authority as this story recounts, with every single person accepting His teaching in this story.  Two sentences later, the Pharisees challenge Jesus' authority.

The conservative, evangelical translation of the Bible flatly says,<ref>http://www.biblegateway.com/passage/?book_id=50&chapter=7&version=31</ref>

The conservative, evangelical translation of the Bible (NIV) flatly says,<ref>http://www.biblegateway.com/passage/?book_id=50&chapter=7&version=31</ref>

"The earliest and most reliable manuscripts and other ancient witnesses do not have John 7:53-8:11."

"The earliest and most reliable manuscripts and other ancient witnesses do not have John 7:53-8:11."

Amid this scholarship, why is the emphasis on this passage increasing?  The answer lies in its liberal message:  do not criticize or punish immoral conduct unless you are perfect yourself.

Amid this scholarship, why is the emphasis on this passage increasing?  The answer lies in its liberal message:  do not criticize or punish immoral conduct unless you are perfect yourself.  But one need not be perfect before he can recognize and punish wrongdoing in himself and others.  Civilized society may not depend on stoning to deter immoral crimes, but it does depend on retribution enforced by people who are themselves sinners.

== Contributors to this Original Work ==

== Contributors to this Original Work ==