قصة الزانية الموجودة في انجيل يوحنا الاصحاح 8 من العدد 1 الي العدد 11 القصة المعروفة يقول البعض ان هذة القصة غير اصيلة واضيفت في قرون كثيرة بعد المسيحية او بالاصح محرفة ولم تحدث وهذا هو مقالي البحثي هو تحدي من مشكك قد تم الرد على هذة القصة من المتخصصين غيري لكن سوف ارد فقط حتى اثبت جهل المشكك وايضا لذلك نبداء باسم الرب يسوع المسيح
الرد
دعنا نبداء بالاثبات اصالة العدد من المخطوطات
المخطوطة الاولى
بردية ايجرتون Egerton Papyrus وترجع هذة البردية للقرن الاول الميلادي وتقول الاتي
صورة البردية
تحوي البردية هذة الكلمات
δδασκλε
μηκετι αμαρτανε
الكلمات تعني
sin
ἁμάρτανε (hamartane)
Verb - Present Imperative Active - 2nd Person Singular
Strong's Greek 264: Perhaps from a and the base of meros; properly, to miss the mark, i.e. to err, especially to sin.
no more.”
μηκέτι (mēketi)
Adverb
Strong's Greek 3371: No longer, no more. From me and eti; no further.
بمعنى معلم
لا تخطئ مرة اخرى
وهذة الكلمات قد ذكرت في يوحنا 8 والعدد 11 نعم وهذا ما سوف ناتي به الان
Stephanus Textus Receptus 1550
ἡ δὲ εἶπεν Οὐδείς κύριε εἶπεν δὲ αὐτῇ ὁ Ἰησοῦς Οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ μηκέτι ἁμάρτανε
النص في المخطوطة كما جاء بالترتيب
μηκέτι ἁμάρτανε
مقارنة مع نص المخطوطة
النص متطابق ولم ياتي في العهد الجديد بالتريب هكذا اذهب ولا تخطئ مرة اخرى
بعد اثبات صالة العدد من القرن الاول ناتي بمخطوطة يونانية يوجد به العدد
مخطوطة بيزا من القرن الرابع ويقال ان ترجع للقرن الخامس ذكرت العدد كامل بنسختها اليونانية واللاتينية
مصدر المخطوطة
مخطوطة الخابورس التي يرجع نصها لسنة 160 ميلاديا
مصدر من موقع المخطوطة يقول هذا
https://whyagain.org/index.php/en/khabouris-manuscript-aramaic/an-introduction-to-the-khabouris
والان ناتي بالنص والمخطوطة
النص
https://whyagain.org/index.php/en/khabouris-manuscript-aramaic/an-introduction-to-the-khabouris
والان ناتي بالنص والمخطوطة
النص
7:39b ...was the Spirit given, because not yet was Jeshu glorified.
7:40 Now many of the assemblies who heard his words said, This is truly the Prophet.
7:41 Others said, This is the Meshicha. Others said, How from Galiga cometh the Meshicha?
7:42 Hath not the scripture said, That from the seed of David, and from Beth-lechem the town of David, cometh the Meshicha?
7:43 And there was a division concerning hims among the assemblies:
7:44 and there were men of them who would have apprehended him; but no man laid hands on him.
7:45 And those officers came to the chief priests and the Pharishee; and the priests said to them, Why have you not brought him?
7:46 The officers say to them, Never so spake a son of man as speaks this man!
7:47 The Pharishee say to them, Are you also deceived?
7:48 have andy of the heads, or of the Pharishee, believed in him?
7:49 But if this people who know not the law (believe in him), they are accursed.
7:50 One of them, Nikodimos, he who came to Jeshu by night, saith to them,
7:51 Does our law condemn a man unless it shall hear from him first, and know what he hath done?
7:52 They answered and said to him, Art thou also of Galila? Investigate, and see, that the Prophet from Galila ariseth not.
8:12 * But again spake Jeshu with them, and said, I am the Light of the World; he who followeth me shall not walk in darkness, but shall find the light of life.
8:13 The Pharishee say to him, Thou **of** thyself testifieth: they testimony is not the truth.
8:14a Jeshu answered and said to them, Though I testify of myself, my testimony is the truth: because I know from whence I am, and whither I go. ...
موقع البشارة ذكر النص السرياني
1-8: ܝܫܘܥ ܕܝܢ ܐܙܠ ܠܛܘܪܐ ܕܙܝܬܐ ܀
2-8: ܒܨܦܪܐ ܕܝܢ ܬܘܒ ܐܬܐ ܠܗܝܟܠܐ ܘܟܠܗ ܥܡܐ ܐܬܐ ܗܘܐ ܠܘܬܗ ܘܟܕ ܝܬܒ ܡܠܦ ܗܘܐ ܠܗܘܢ ܀
3-8: ܐܝܬܝܘ ܕܝܢ ܤܦܪܐ ܘܦܪܝܫܐ ܠܐܢܬܬܐ ܕܐܬܬܚܕܬ ܒܓܘܪܐ ܘܟܕ ܐܩܝܡܘܗ ܒܡܨܥܬܐ ܀
4-8: ܐܡܪܝܢ ܠܗ ܡܠܦܢܐ ܗܕܐ ܐܢܬܬܐ ܐܬܬܚܕܬ ܓܠܝܐܝܬ ܒܗ ܒܤܘܥܪܢܐ ܕܓܘܪܐ ܀
5-8: ܘܒܢܡܘܤܐ ܕܝܢ ܕܡܘܫܐ ܦܩܕ ܕܠܕܐܝܟ ܗܠܝܢ ܢܪܓܘܡ ܐܢܬ ܗܟܝܠ ܡܢܐ ܐܡܪ ܐܢܬ ܀
6-8: ܗܕܐ ܐܡܪܘ ܟܕ ܡܢܤܝܢ ܠܗ ܐܝܟܢܐ ܕܬܗܘܐ ܠܗܘܢ ܕܢܩܛܪܓܘܢܝܗܝ ܝܫܘܥ ܕܝܢ ܟܕ ܠܬܚܬ ܐܬܓܗܢ ܡܟܬܒ ܗܘܐ ܥܠ ܐܪܥܐ ܀
7-8: ܟܕ ܕܝܢ ܟܬܪܘ ܟܕ ܡܫܐܠܝܢ ܠܗ ܐܬܦܫܛ ܘܐܡܪ ܠܗܘܢ ܐܝܢܐ ܡܢܟܘܢ ܕܐܝܬܘܗܝ ܕܠܐ ܚܛܗ ܩܕܡܝܐ ܢܫܕܐ ܥܠܝܗ ܟܐܦܐ ܀
8-8: ܘܬܘܒ ܟܕ ܐܬܓܗܢ ܟܬܒ ܗܘܐ ܥܠ ܐܪܥܐ ܀
9-8: ܗܢܘܢ ܕܝܢ ܟܕ ܫܡܥܘ ܢܦܩܝܢ ܗܘܘ ܚܕ ܚܕ ܟܕ ܫܪܝܘ ܡܢ ܩܫܝܫܐ ܘܐܫܬܒܩܬ ܐܢܬܬܐ ܠܚܘܕܝܗ ܟܕ ܐܝܬܝܗ ܒܡܨܥܬܐ ܀
10-8: ܟܕ ܕܝܢ ܐܬܦܫܛ ܝܫܘܥ ܐܡܪ ܠܗ ܠܐܢܬܬܐ ܐܝܟܐ ܐܝܬܝܗܘܢ ܠܐ ܐܢܫ ܚܝܒܟܝ ܀
11-8: ܗܝ ܕܝܢ ܐܡܪܬ ܘܠܐ ܐܢܫ ܡܪܝܐ ܐܡܪ ܕܝܢ ܝܫܘܥ ܐܦܠܐ ܐܢܐ ܡܚܝܒ ܐܢܐ ܠܟܝ ܙܠܝ ܘܡܢ ܗܫܐ ܬܘܒ ܠܐ ܬܚܛܝܢ
مصدر
http://albishara.net/bible_read/lang/6/43/8/?nav_show=1
1-8: ܝܫܘܥ ܕܝܢ ܐܙܠ ܠܛܘܪܐ ܕܙܝܬܐ ܀
2-8: ܒܨܦܪܐ ܕܝܢ ܬܘܒ ܐܬܐ ܠܗܝܟܠܐ ܘܟܠܗ ܥܡܐ ܐܬܐ ܗܘܐ ܠܘܬܗ ܘܟܕ ܝܬܒ ܡܠܦ ܗܘܐ ܠܗܘܢ ܀
3-8: ܐܝܬܝܘ ܕܝܢ ܤܦܪܐ ܘܦܪܝܫܐ ܠܐܢܬܬܐ ܕܐܬܬܚܕܬ ܒܓܘܪܐ ܘܟܕ ܐܩܝܡܘܗ ܒܡܨܥܬܐ ܀
4-8: ܐܡܪܝܢ ܠܗ ܡܠܦܢܐ ܗܕܐ ܐܢܬܬܐ ܐܬܬܚܕܬ ܓܠܝܐܝܬ ܒܗ ܒܤܘܥܪܢܐ ܕܓܘܪܐ ܀
5-8: ܘܒܢܡܘܤܐ ܕܝܢ ܕܡܘܫܐ ܦܩܕ ܕܠܕܐܝܟ ܗܠܝܢ ܢܪܓܘܡ ܐܢܬ ܗܟܝܠ ܡܢܐ ܐܡܪ ܐܢܬ ܀
6-8: ܗܕܐ ܐܡܪܘ ܟܕ ܡܢܤܝܢ ܠܗ ܐܝܟܢܐ ܕܬܗܘܐ ܠܗܘܢ ܕܢܩܛܪܓܘܢܝܗܝ ܝܫܘܥ ܕܝܢ ܟܕ ܠܬܚܬ ܐܬܓܗܢ ܡܟܬܒ ܗܘܐ ܥܠ ܐܪܥܐ ܀
7-8: ܟܕ ܕܝܢ ܟܬܪܘ ܟܕ ܡܫܐܠܝܢ ܠܗ ܐܬܦܫܛ ܘܐܡܪ ܠܗܘܢ ܐܝܢܐ ܡܢܟܘܢ ܕܐܝܬܘܗܝ ܕܠܐ ܚܛܗ ܩܕܡܝܐ ܢܫܕܐ ܥܠܝܗ ܟܐܦܐ ܀
8-8: ܘܬܘܒ ܟܕ ܐܬܓܗܢ ܟܬܒ ܗܘܐ ܥܠ ܐܪܥܐ ܀
9-8: ܗܢܘܢ ܕܝܢ ܟܕ ܫܡܥܘ ܢܦܩܝܢ ܗܘܘ ܚܕ ܚܕ ܟܕ ܫܪܝܘ ܡܢ ܩܫܝܫܐ ܘܐܫܬܒܩܬ ܐܢܬܬܐ ܠܚܘܕܝܗ ܟܕ ܐܝܬܝܗ ܒܡܨܥܬܐ ܀
10-8: ܟܕ ܕܝܢ ܐܬܦܫܛ ܝܫܘܥ ܐܡܪ ܠܗ ܠܐܢܬܬܐ ܐܝܟܐ ܐܝܬܝܗܘܢ ܠܐ ܐܢܫ ܚܝܒܟܝ ܀
11-8: ܗܝ ܕܝܢ ܐܡܪܬ ܘܠܐ ܐܢܫ ܡܪܝܐ ܐܡܪ ܕܝܢ ܝܫܘܥ ܐܦܠܐ ܐܢܐ ܡܚܝܒ ܐܢܐ ܠܟܝ ܙܠܝ ܘܡܢ ܗܫܐ ܬܘܒ ܠܐ ܬܚܛܝܢ
مصدر
http://albishara.net/bible_read/lang/6/43/8/?nav_show=1
ناتي بالمخطوطة اللاتينية الفولجاتا
نص الفولجاتا
نص الفولجاتا
1 Iesus autem perrexit in montem Oliveti
And Jesus went unto mount Olivet.
2 et diluculo iterum venit in templum et omnis populus venit ad eum et sedens docebat eos
And early in the morning he came again into the temple: and all the people came to him. And sitting down he taught them.
3 adducunt autem scribae et Pharisaei mulierem in adulterio deprehensam et statuerunt eam in medio
And the scribes and Pharisees bring unto him a woman taken in adultery: and they set her in the midst,
4 et dixerunt ei magister haec mulier modo deprehensa est in adulterio
And said to him: Master, this woman was even now taken in adultery.
5 in lege autem Moses mandavit nobis huiusmodi lapidare tu ergo quid dicis
Now Moses in the law commanded us to stone such a one. But what sayest thou?
6 haec autem dicebant temptantes eum ut possent accusare eum Iesus autem inclinans se deorsum digito scribebat in terra
And this they said tempting him, that they might accuse him. But Jesus bowing himself down, wrote with his finger on the ground.
7 cum autem perseverarent interrogantes eum erexit se et dixit eis qui sine peccato est vestrum primus in illam lapidem mittat
When therefore they continued asking him, he lifted up himself and said to them: He that is without sin among you, let him first cast a stone at her.
8 et iterum se inclinans scribebat in terra
And again stooping down, he wrote on the ground.
9 audientes autem unus post unum exiebant incipientes a senioribus et remansit solus et mulier in medio stans
But they hearing this, went out one by one, beginning at the eldest. And Jesus alone remained, and the woman standing in the midst.
10 erigens autem se Iesus dixit ei mulier ubi sunt nemo te condemnavit
Then Jesus lifting up himself, said to her: Woman, where are they that accused thee? Hath no man condemned thee?
11 quae dixit nemo Domine dixit autem Iesus nec ego te condemnabo vade et amplius iam noli peccare
Who said: No man, Lord. And Jesus said: Neither will I condemn thee. Go, and now sin no more.
من موقع الفولجاتا
وايضا الترجمة اللاتينية القديمة من القرن الثاني ذكرت العدد كامل
مصدر
والان المخطوطات القبطية
نص الترجمة القبطي الماخوذ من المخطوطات القبطية
النص الارمني من المخطوطات الارمنية
مصدر النص
النص الحبشي
مصدر
وغيرها من المخطوطات المذكور بها من هنا المصدر
والان ناتي لشهادة الاباء الاوائل للكنيسة الاولي
Augustine on John 8
Tractate 33 (John 7:40-8:11)
1. You remember, my beloved, that in the last discourse, by occasion of the passage of the Gospel read, we spoke to you concerning the Holy Spirit. When the Lord had invited those that believe in Him to this drinking, speaking among those who meditated to lay hold of Him, and sought to kill Him, and were not able, because it was not His will: well, when He had spoken these things, there arose a dissension among the multitude concerning Him; some thinking that He was the very Christ, others saying that Christ shall not arise from Galilee. But they who had been sent to take Him returned clear of the crime and full of admiration. For they even gave witness to His divine doctrine, when those by whom they had been sent asked, Why have you not brought him? They answered that they had never heard a man so speak: For not any man so speaks. But He spoke thus, because He was God and man. But the Pharisees, repelling their testimony, said to them: Are you also deceived? We see, indeed, that you also have been charmed by his discourses. Hath any one of the rulers or the Pharisees believed on him? But this multitude who know not the law are cursed. They who knew not the law believed on Him who had sent the law; and those men who were teaching the law despised Him, that it might be fulfilled which the Lord Himself had said, I have come that they who see not may see, and they that see may be made blind. John 9:39 For the Pharisees, the teachers of the law, were made blind, and the people that knew not the law, and yet believed on the author of the law, were enlightened.
2. Nicodemus, however, one of the Pharisees, who had come to the Lord by night,— not indeed as being himself unbelieving, but timid; for therefore he came by night to the light, because he wished to be enlightened and feared to be known —Nicodemus, I say, answered the Jews, Does our law judge a man before it hear him, and know what he does? For they perversely wished to condemn before they examined. Nicodemus indeed knew, or rather believed, that if only they were willing to give Him a patient hearing, they would perhaps become like those who were sent to take Him, but preferred to believe. They answered, from the prejudice of their heart, what they had answered to those officers, Are you also a Galilean? That is, one seduced as it were by the Galilean. For the Lord was said to be a Galilean, because His parents were from the city of Nazareth. I have said His parents in regard to Mary, not as regards the seed of man; for on earth He sought but a mother, He had already a Father on high. For His nativity on both sides was marvellous: divine without mother, human without father. What, then, said those would-be doctors of the law to Nicodemus? Search the Scriptures, and see that out of Galilee arises no prophet. Yet the Lord of the prophets arose thence. They returned, says the evangelist, every man to his own house.
3. Thence Jesus went unto the mount; namely, to mount Olivet,— unto the fruitful mount, unto the mount of ointment, unto the mount of chrism. For where, indeed, but on mount Olivet did it become the Christ to teach? For the name of Christ is from chrism; χρισμα in the Greek, is called in Latin unctio, an anointing. And He has anointed us for this reason, because He has made us wrestlers against the devil. And early in the morning He came again into the temple, and all the people came unto Him; and He sat down and taught them. And He was not taken, for He did not yet deign to suffer.
4. And now observe wherein the Lord's gentleness was tempted by His enemies. And the scribes and Pharisees brought to Him a woman just taken in adultery: and they set her in the midst, and said to Him, Master, this woman has just been taken in adultery. Now Moses in the law commanded us, that such should be stoned: but what do you say? But this they said, tempting Him, that they might accuse Him. Why accuse Him? Had they detected Himself in any misdeed; or was that woman said to have been concerned with Him in any manner? What, then, is the meaning of tempting Him, that they might accuse Him? We understand, brethren, that a wonderful gentleness shone out pre-eminently in the Lord. They observed that He was very meek, very gentle: for of Him it had been previously foretold, Gird Your sword upon Your thigh, O most Mighty; in Your splendor and beauty urge on, march on prosperously, and reign, because of truth, and meekness, and righteousness. Accordingly, as a teacher, He brought truth; as a deliverer, He brought gentleness; as a protector, He brought righteousness. That He was to reign on account of these things, the prophet had by the Holy Spirit foretold. When He spoke His truth was acknowledged; when He was not provoked to anger against His enemies, His meekness was praised. Whilst, therefore, in respect of these two — namely, His truth and meekness — His enemies were tormented with malice and envy; in respect of the third — namely, righteousness — they laid a stumbling-block for Him. In what way? Because the law had commanded the adulterers to be stoned, and surely the law could not command what was unjust: if any man should say other than the law had commanded, he would be detected as unjust. Therefore they said among themselves, He is accounted true, he appears to be gentle; an accusation must be sought against him in respect of righteousness. Let us bring before him a woman taken in adultery; let us say to him what is ordered in the law concerning such: if he shall approve her being stoned, he will not show his gentleness; if he consent to let her go, he will not keep righteousness. But, say they, that he may not lose the reputation of gentleness, for which he has become an object of love to the people, without doubt he will say that she must be let go. Hence we find an opportunity of accusing him, and we charge him as being a transgressor of the law: saying to him, You are an enemy to the law; you answer against Moses, nay, against Him who gave the law through Moses; you are worthy of death: thou too must be stoned with this woman. By these words and sentiments they might possibly be able to inflame envy against Him, to urge accusation, and cause His condemnation to be eagerly demanded. But this against whom? It was perversity against rectitude, falsehood against the truth, the corrupt heart against the upright heart, folly against wisdom. When did such men prepare snares, into which they did not first thrust their own heads? Behold, the Lord in answering them will both keep righteousness, and will not depart from gentleness. He was not taken for whom the snare was laid, but rather they were taken who laid it, because they believed not on Him who could pull them out of the net.
5. What answer, then, did the Lord Jesus make? How answered the Truth? How answered Wisdom? How answered that Righteousness against which a false accusation was ready? He did not say, Let her not be stoned; lest He should seem to speak against the law. But God forbid that He should say, Let her be stoned: for He came not to lose what He had found, but to seek what was lost. What then did He answer? See you how full it is of righteousness, how full of meekness and truth! He that is without sin of you, says He, let him first cast a stone at her. O answer of Wisdom! How He sent them unto themselves! For without they stood to accuse and censure, themselves they examined not inwardly: they saw the adulteress, they looked not into themselves. Transgressors of the law, they wished the law to be fulfilled, and this by heedlessly accusing; not really fulfilling it, as if condemning adulteries by chastity. You have heard, O Jews, you have heard, O Pharisees, you have heard, O teachers of the law, the guardian of the law, but have not yet understood Him as the Lawgiver. What else does He signify to you when He writes with His finger on the ground? For the law was written with the finger of God; but written on stone because of the hard-hearted. The Lord now wrote on the ground, because He was seeking fruit. You have heard then, Let the law be fulfilled, let the adulteress be stoned. But is it by punishing her that the law is to be fulfilled by those that ought to be punished? Let each of you consider himself, let him enter into himself, ascend the judgment-seat of his own mind, place himself at the bar of his own conscience, oblige himself to confess. For he knows what he is: for no man knows the things of a man, but the spirit of man which is in him. Each looking carefully into himself, finds himself a sinner. Yes, indeed. Hence, either let this woman go, or together with her receive ye the penalty of the law. Had He said, Let not the adulteress be stoned, He would be proved unjust: had He said, Let her be stoned, He would not appear gentle: let Him say what it became Him to say, both the gentle and the just, Whoever is without sin of you, let him first cast a stone at her. This is the voice of Justice: Let her, the sinner, be punished, but not by sinners: let the law be fulfilled, but not by the transgressors of the law. This certainly is the voice of justice: by which justice, those men pierced through as if by a dart, looking into themselves and finding themselves guilty, one after another all withdrew. The two were left alone, the wretched woman and Mercy. But the Lord, having struck them through with that dart of justice, deigned not to heed their fall, but, turning away His look from them, again He wrote with His finger on the ground.
6. But when that woman was left alone, and all they had gone out, He raised His eyes to the woman. We have heard the voice of justice, let us also hear the voice of clemency. For I suppose that woman was the more terrified when she had heard it said by the Lord, He that is without sin of you, let him first cast a stone at her. But they, turning their thought to themselves, and by that very withdrawal having confessed concerning themselves, had left the woman with her great sin to Him who was without sin. And because she had heard this, He that is without sin. let him first cast a stone at her, she expected to be punished by Him in whom sin could not be found. But He, who had driven back her adversaries with the tongue of justice, raising the eyes of clemency towards her, asked her, Hath no man condemned you? She answered, No man, Lord. And He said, Neither do I condemn you; by whom, perhaps, you feared to be condemned, because in me you have not found sin. Neither will I condemn you. What is this, O Lord? Do You therefore favor sins? Not so, evidently. Mark what follows: Go, henceforth sin no more. Therefore the Lord did also condemn, but condemned sins, not man. For if He were a patron of sin, He would say, Neither will I condemn you; go, live as you will: be secure in my deliverance; how much soever you will sin, I will deliver you from all punishment even of hell, and from the tormentors of the infernal world. He said not this.
7. Let them take heed, then, who love His gentleness in the Lord, and let them fear His truth. For The Lord is sweet and right. You love Him in that He is sweet; fear Him in that He is right. As the meek, He said, I held my peace; but as the just, He said, Shall I always be silent? Isaiah 42:14 The Lord is merciful and pitiful. So He is, certainly. Add yet further, Long-suffering; add yet further, And very pitiful: but fear what comes last, And true. For those whom He now bears with as sinners, He will judge as despisers. Or do you despise the riches of His long-suffering and gentleness; not knowing that the forbearance of God leads you to repentance? But you, after your hardness and impenitent heart, treasurest up for yourself wrath against the day of wrath and the revelation of the righteous judgment of God; who will render to every man according to his deeds. Romans 2:4-6 The Lord is gentle, the Lord is long-suffering, the Lord is pitiful; but the Lord is also just, the Lord is also true. He bestows on you space for correction; but you love the delay of judgment more than the amendment of your ways. Have you been a bad man yesterday? Today be a good man. Have you gone on in your wickedness today? At any rate change tomorrow. You are always expecting, and from the mercy of God makest exceeding great promises to yourself. As if He, who has promised you pardon through repentance, promised you also a longer life. How do you know what tomorrow may bring forth? Rightly you say in your heart: When I shall have corrected my ways, God will put all my sins away. We cannot deny that God has promised pardon to those that have amended their ways and are converted. For in what prophet you read to me that God has promised pardon to him that amends, you do not read to me that God has promised you a long life.
8. From both, then, men are in danger; both from hoping and despairing, from contrary things, from contrary affections. Who is deceived by hoping? He who says, God is good, God is merciful, let me do what I please, what I like; let me give loose reins to my lusts, let me gratify the desires of my soul. Why this? Because God is merciful, God is good, God is kind. These men are in danger by hope. And those are in danger from despair, who, having fallen into grievous sins, fancying that they can no more be pardoned upon repentance, and believing that they are without doubt doomed to damnation, do say with themselves, We are already destined to be damned, why not do what we please with the disposition of gladiators destined to the sword. This is the reason that desperate men are dangerous: for, having no longer anything to fear, they are to be feared exceedingly. Despair kills these; hope, those. The mind is tossed to and fro between hope and despair. You have to fear lest hope slay you; and, when you hope much from mercy, lest you fall into judgment: again, you have to fear lest despair slay you, and, when you think that the grievous sins which you have committed cannot be forgiven you, you do not repent, and you incur the sentence of Wisdom, which says, I also will laugh at your perdition. Proverbs 1:26 How then does the Lord treat those who are in danger from both these maladies? To those who are in danger from hope, He says, Be not slow to be converted to the Lord, neither put it off from day to day; for suddenly His anger will come, and in the time of vengeance, will utterly destroy you. Sirach 5:8-9 To those who are in danger from despair, what does He say? In whatever day the wicked man shall be converted, I will forget all his iniquities. Ezekiel 18:21 Accordingly, for the sake of those who are in danger by despair, He has offered us a refuge of pardon; and because of those who are in danger by hope, and are deluded by delays, He has made the day of death uncertain. You know not when your last day may come. Are you ungrateful because you have today on which you may be improved? Thus therefore said He to the woman, Neither will I condemn you; but, being made secure concerning the past, beware of the future. Neither will I condemn you: I have blotted out what you have done; keep what I have commanded you, that you may find what I have promised.
Catena Aurea on John
1. Jesus went to the mount of Olives.
2. And early in the morning he came again into the temple, and all the people came to him; and he sat down, and taught them.
3. And the Scribes and Pharisees brought to him a woman taken in adultery; and when they had set her in the midst,
4. They say to him, Master, this woman was taken in adultery, in the very act.
5. Now Moses in the law commanded us, that such should be stoned: but what say you?
6. This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.
7. So when they continued asking him, he lifted up himself, and said to them, He that is without sin among you, let him first cast a stone at her.
8. And again He stooped down, and wrote on the ground.
9. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even to the last: and Jesus was left alone, and the woman standing in the midst.
10. When Jesus had lifted up himself, and saw none but the woman, he said to her, Woman, where are those your accusers? has no man condemned you?
11. She said, No man, Lord. And Jesus said to her, Neither do I condemn you: go, and sin no more.
ALCUIN. Our Lord at the time of His passion used to spend the day in Jerusalem, preaching in the temple, and performing miracles, and return in the evening to Bethany, where He lodged with the sisters of Lazarus. Thus on the last day of the feast, having, according to His wont, preached the whole day in the temple, in the evening He went to the mount of Olives. AUG. And where ought Christ to teach, except on the mount of Olives; on the mount of ointment, on the mount of chrism. For the name Christ is from chrism, chrism being the Greek word for unction. He has anointed us, for wrestling with the devil. ALCUIN. The anointing with oil is a relief to the limbs, when wearied and in pain. The mount of Olives also denotes the height of our Lord’s pity, olive in the Greek signifying pity. The qualities of oil are such as to fit in to this mystical meaning. For it floats above all other liquids: and the Psalmist says, Your mercy is over all Your works. And early in the morning, He came again into the temple: i.e. to denote the giving and unfolding of His mercy, i.e. the now dawning light of the New Testament in the faithful, that is, in His temple. His returning early in the morning, signifies the new rise of grace. BEDE. And next it is signified, that after He began to dwell by grace in His temple, i.e. in the Church, men from all nations would believe in Him: And all the people came to Him, and He sat down and taught them. ALCUIN. The sitting down, represents the humility of His incarnation. And the people came to Him, when He sat down, i.e. after taking up human nature, and thereby becoming visible, many began to hear and believe on Him, only knowing Him as their friend and neighbor. But while these kind and simple persons are full of admiration at our Lord’s discourse, the Scribes and Pharisees put questions to Him, not for the sake of instruction, but only to entangle the truth in their nets: And the Scribes and Pharisees brought to Him a woman taken in adultery; and when they had set her in the midst, they say to Him, Master, this woman was taken in adultery, if the very act. AUG. They had remarked upon, Him already, as being over lenient. Of Him indeed it had I been prophesied, Ride on because of the word of truth, of meekness, and of righteousness. So as a teacher He exhibited truth, as a deliverer meekness, as a judge righteousness. When He spoke, His truth was acknowledged; when against His enemies He used no violence, His meekness was praised. So they raised the scandal on the score of justice For they said among themselves, If He decide to let her go He will not do justice; for the law cannot command what is unjust: Now Moses in the law commanded as, that such should be stoned: but to maintain His meekness, which has made Him already so acceptable to the people, He must decide to let her go. Wherefore they demand His opinion: And what say You? hoping to find an occasion to accuse Him, as a transgressor of the law: And this they said tempting Him, that they might have to accuse Him. But our Lord in His answer both maintained His justice, and departed not from meekness. Jesus stooped down, and with His finger wrote on the ground. AUG. As if to signify that such persons were to be written in earth, not in heaven, where He told His disciples they should rejoice they were v written. Or His bowing His head (to write on the ground), is an expression of humility; the writing on the ground signifying that His law was written on the earth which bore fruit, not on the barren stone, as before. ALCUIN. The ground denotes the human heart, which yields the fruit either of good or of bad actions: the finger jointed and flexible, discretion. He instructs us then, when we see any faults in our neighbors, not immediately and rashly to condemn them, but after searching our own hearts to begin with, to examine them attentively with the finger of discretion. BEDE. His writing with His finger on the ground perhaps showed, that it was He who had written the law on stone.
So when they continued asking Him, He lifted Himself up. AUG. He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What then did He answer? He that is without sin among you, let him first cast a stone at her. This is the voice of justice. Let the sinner be punished, but not by sinners; the law carried into effect, but not by transgressors of the law. GREG. For he who judges not himself first, cannot know how to judge correctly in the case of another. For though He know what the offense is, from being told, yet He cannot judge of another’s deserts, who supposing himself innocent, will not apply the rule of justice to himself. AUG. Having with the weapon of justice smitten them, He deigned not even to look on the fallen, but averted His eyes: And again He stooped down, and wrote on the ground. ALCUIN. This is like our Lord; while His eyes are fixed, and He seems attending to something else, He gives the bystanders an opportunity of retiring: a tacit admonition to us to consider always both before we condemn a brother for a sin, and after we have punished him, whether we are not guilty ourselves of the same fault, or others as bad. AUG. Thus smitten then with the voice of justice, as with a weapon, they examine themselves, find themselves guilty, and one by one retire: And they which heard it, went out one by one, beginning at the eldest. GLOSS. The more guilty of them, perhaps, or those who were more conscious of their faults. AUG. There were left however two, the pitiable, and the pitiful, And Jesus was left alone, and the woman standing in the midst: the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. But He who had repelled her adversaries with there word of justice, lifted on her the eyes of mercy, and asked; When Jesus had lifted Himself up, and saw none but the woman, He said to her, Woman, where are these your accusers? Has no man condemned you? She said, No man, Lord. We heard above the voice of justice; let us hear now that of mercy: Jesus said to her, Neither do I condemn you; I, who you feared would condemn you, because You found no fault in me. What then Lord? Do You favor sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner. For did He favor sin, He would have said, Go, and live as you will: depend on my deliverance: howsoever great your sins be, it matters not: I will deliver you from hell, and its tormentors. But He did not say this. Let those attend, who love the Lord’s mercy, and fear His truth. Truly, Gracious and righteous is the Lord.
مصدر
https://sites.google.com/site/aquinasstudybible/home/gospel-of-john-commentary/st-augustine-on-john/augustine-on-john-8
https://sites.google.com/site/aquinasstudybible/home/gospel-of-john-commentary/catena-aurea-on-john/chapter-2/chapter-3/chapter-4/chapter-5/chapter-6/chapter-7/chapter-8
ومجمعه بالقديس اكليمندس الروماني ( المتنيح 98 م )
And when the elders had set another woman which had sinned before Him, and had left the sentence to Him, and were gone out, our Lord, the Searcher of the hearts, inquiring of her whether the elders had condemned her, and being answered No, He said unto her: “Go thy way therefore, for neither do I condemn thee.”27092709 John viii. 11. This Jesus,
وهي احضروا اليه امراه اخري خاطئه واقاموها امامه وتركوا الحكم له ومضوا لان الرب فاحص القلوب يطلبها حتي لو الشيوخ ادانوها واجاب وقال لها اذهبي ولا انا ادينك ايضا
مصدر
العلامه ترتليان من 160 الي 220 م
وله مقوله هامه
view of pardon, even to adulterers. But surely it might be objected even more plausibly against “the Shepherd,” whom he prefers, in common with all Christians, as see John viii. 1–11, which I take to be canonical Scripture.
مصدر
القديس جيروم
( والاعداد موجوده في نسخته )
يقول
viii. 3. None of the accusers of the woman taken in adultery were without sin. Christ wrote their names in the earth
مصدر
القديس يوحنا الذهبي الفم
"قالوا هذا ليجربوه، لكي يكون لهم ما يشتكون به عليه،
وأما يسوع فانحنى إلىأسفل،
وكان يكتب بإصبعه على الأرض". [6]
جاءوا إليه كقاضٍ يجب أن يحكم بالناموس وإلاَّ حُسب كاسرًا للناموس، ومجدفًا يستحق هو الرجم، ولم يدركوا أن المعزي السماوي. حقا إنه الديان الإلهي لكنه في نفس الوقت المحامي الذي يطلب الخطاة ويطرد الخطية.
كتب "بإصبعه على الأرض"، هذا الذي سبق فكتب الوصايا العشرة بإصبعه على حجارة، وسلمها لموسى، يكتب بإصبعه على الأرض ليكتشف الكل أنهم كسروا الوصية، وعاجزون عن تنفيذ الرجم لأنهم خطاة ومستحقون الموت. إنه لا يزال يكتب على أرض قلوبنا، ليحول ترابها الفاسد إلى سماء مقدسة. يكتب بروحه القدوس (بإصبعه) ليكمل الناموس؛ نكتشف خطايانا فلا ننشغل بخطايا الآخرين، بل بخلاصنا وخلاصهم. يسجل بإصبعه عمل الحب فينا!
لو أنه حكم عليها بالموت لاشتكوه لبيلاطس أنه أصدر حكمًا بالموت، الأمر الذي نُزع من القيادات الدينية وصار في سلطان الحاكم الروماني وحده. هذا وأن القانون الروماني لم يكن يحكم بالموت بسبب الزنا. وإن عفا عنها يُتهم بأنه يسمح بالتسيب وعدم الحزم بخصوص العفة والطهارة، بجانب كسره للناموس.
لم يطلبوا مشورته عن إخلاص لمعرفة الحق، وإنما ليجربوه، لهذا لم يستحقوا أن ينالوا إجابة صريحة، وإنما أن يكشف لهم عما في قلوبهم وأفكارهم وما ارتكبوه سرًا، فصاروا في عارٍ دون أن يعرف أحدهم مافعله الآخر. لقد ستر عليهم ولم يوبخهم مجاهرة.
* إن سألت: ماذا كتب السيد المسيح على الأرض؟ أجبتك: يُحتمل أنه قد رسم شيئًا يسبب حياءً وخجلًا للكتبة والفريسيين، وتبكيتًا لخطاياهم.
القديس يوحنا الذهبي الفم
* بهذه الكلمات والآراء ربما كانوا قادرين على إشعال الحسد ضده، وإثارة اتهامات ضده، وتكون سببًا لطلب إدانته. ولكن هذه ضد من؟ لقد وقفت الحماقة ضد الاستقامة، والبطلان ضد الحق، والقلب الفاسد ضد القلب المستقيم، والجهالة ضد الحكمة. متى أعد مثل هؤلاء الناس شباكًا، ولم يلقوا برؤوسهم أولًا فيها؟ انظروا إذ أجابهم الرب حفظ البرَّ ولم يفارق اللطف. لم يسقط في الشباك المنصوبة له، بل بالأحرى سقطوا هم فيها، إذ لم يؤمنوا به أنه قادر أن يسحبهم إلى الشبكة التي نصبوها(825).
القديس أغسطينوس
"ولما استمروا يسألونه،
انتصب وقال لهم:
من كان منكم بلا خطية فليرمها أولًا بحجر". [7]
كان نظام الرجم عند اليهود حسب فكر الحاخامات هو هكذا. تُربط يدا المجرم من خلف وهو نصف عارٍ، ويوضع على منصة ارتفاعها عشرة أقدام أو اثني عشرة قدمًا، ثم يدفعه الشاهدان بكل قوة، فإن مات ينتهي الأمر، أما إذا لم يمت يحمل أحد الشاهدين حجرًا ضخمًا ويضرب به على صدره، وغالبًا ما تكون الضربة القاضية. غير أن هذا النظام لم يكن يُتبع في كل حالات الرجم.
إذ ألحوا عليه واستمروا يطلبون رأيه وهو صامت كمن لا يسمع أخيرًا سلمها ليحكموا هم إن استطاعوا.
"ثم انحنى أيضًا إلى أسفل،
وكان يكتب على الأرض". [8]
جاء في بعض المخطوطات أنه كان يكتب على الأرض خطاياهم. لم يكتب السيد على رخامٍ أو نحاسٍ بل على التراب، لأنه كتب خطاياهم إلى لحظات وتزول، فإنه ينقش أسماءنا على كفه لتبقى خالدة، أما خطايانا فيكتبها على الأرض في التراب لكي تُدفن مع التراب وتنتهي. كتب في التراب لكي يحكم التراب على التراب، أما هو فما جاء ليدين بل ليخلص.
* كأن السيد المسيح يقول: قد أريتكم أيها الكتبة والفريسيين جرائمكم على شبه جرم هذه الزانية، بل وأعظم منها كما تشهد عليكم ضمائركم. فإذًا لا تلحوا على دينونة هذه المرأة الزانية بلجاجة وصرامة، بل تذكروا خطاياكم، وافحصوا عن جرمها، لأنكم أنتم خطاة ومجرمون، ومؤهلون للعقاب على شبهها، وإن كنتم تدينونةا، فبالأولى أن تدينوا أنفسكم أيضًا، وإن آثرتم رجمها فبالأولى وجب رجمكم... إذًا فقد أنقذ السيد المسيح المرأة الزانية من الموت، ولم يخالف الناموس، لأنه لم يزل قادرًا وحكيمًا ورحيمًا.
القديس يوحنا الذهبي الفم
* أراد العاصون عن الناموس تنفيذ الناموس، بهذا صاروا مُهتمين بإهماله وليسوا منفذين له،
دينوا كزناة بواسطة العفة!
لقد سمعتم أيها اليهود، أيها الفرّيسيون، يا معلمو الناموس وحارسوه لكنكم لم تدركوا (يسوع) أنه معطي الناموس!
ماذا يعني عندما يكتب بإصبعه على الأرض؟
لقد كُتب الناموس بإصبع اللَّه، لكنه كُتب على حجر بسبب قسوة قلوبكم (الحجرية). الآن يكتب الرب على الأرض لأنه يطلب ثمرًا. لقد سمعتم الناموس، ليته يُنفذ، ليت الزناة يُرحمون...
ولكن هل بعقاب هذه المرأة يتم الناموس بالذين هم مستوجبون العقوبة؟
ليتأمل كل إنسانٍ في نفسه، ليدخل إلى نفسه، ويصعد على كرسي الحكم الذي لذهنه، ويضع نفسه وراء قضبان ضميره، ويلزم ذاته بالاعتراف. فإنه يعرف أنه هو، إذ لا يعرف أحد ما للإنسان إلا روح الإنسان الذي فيه. ليتطلع كل واحد بحرصٍ إلى نفسه فيجد نفسه خاطئًا.
نعم حقًا، إما تتركوا المرأة لسبيلها، أو تنالون معها عقوبة الناموس.
لو أنه قال بأن الزانية لا تُرجم لبرهن أنه غير عادلٍ، وإن قال إنها ترجم لما ظهر أنه حنًان. ليقل ما قاله كلطيفٍ وعادلٍ: "من كان منكم بلا خطية فليرجمها أولًا بحجر"[7].
هذا هو صوت العدالة. لتُعاقب الخاطئة، ولكن ليس بواسطة الخطاة. ليُنفذ الناموس لكن ليس بكاسري الناموس(826).
القديس أغسطينوس
"وأما هم فلما سمعوا، وكانت ضمائرهم تبكتهم،
خرجوا واحدًا فواحدَا،
مبتدئين من الشيوخ إلى الآخرين،
وبقي يسوع وحده، والمرأة واقفة في الوسط". [9]
إن كانوا قد انصرفوا فكيف كانت المرأة واقفة في الوسط؟ الذين انصرفوا هم المتهمون لها، أما الشعب الذي جاء يستمع للسيد المسيح فبقي واقفًا والمرأة في الوسط. وكأن الله لم يكتب خطايا كل الشعب، إنما الذين اتهموها وحدهم. فمن يدين أخاه يُدان! وبالحكم الذي يحكم به على الغير يُحكم عليه. المغلوبون من الخطية غالبًا ما يكونوا مملوئين عنفًا ضد الخطاة، وأما الأبرار فيترفقون بهم، إذ يدينون أنفسهم لا الآخرين.
أظهر الكتبة والفريسيون بتصرفهم هذا أنهم غيورون ضد الخطية، لكن ظهر أنهم هم أنفسهم ليسوا متحررين منها، كانوا كما قال لهم السيد مملوءين من الداخل نجاسة (مت 23: 27-28). بتصرفهم ليس فقط تحاشى السيد الشبكة التي نصبوها له، وإنما سمح لهم أن يسقطوا في ذات الشبكة، إذ صاروا في عارٍ أمام الجمع. لم يستطيعوا تنفيذ الناموس، ولم يوجد أحد منهم مستحقًا أن يرفع أول حجرٍ يلقيه بها. ليتنا لا نلقي الحجارة على إخوتنا بينما نحن أنفسنا نستحق الرجم.
ارتعبوا مما كتبه السيد على الأرض كما سبق وارتعب بيلشصر الملك عندما رأى يدًا تكتب على الحائط أمامه (دا 5: 25). طوبى للذين يجدون سلامهم فيما يكتب السيد المسيح، والويل لمن يرتعب أمام ما يكتبه السيد.
حول السيد المسيح أنظارهم من التطلع إلى تصرفات المرأة الزانية أو من انتظار الحكم عليها إلى ضمائرهم الداخلية، ليروا الفساد الداخلي، لعلهم يتوبون ويرجعون إلى الله. لقد اكتشفوا فسادهم، وبدلًا من الاعتراف به وقبول مشورة طبيب النفوس هربوا كما من المعركة (2 صم 19: 3). كل ما فعلوه أنهم خشوا الفضيحة والعار فهربوا لا إلى المسيح مخلصهم بل إلى خارج المسيح حتى لا يفضحهم نوره.
إذ انسحب المشتكون كان يمكن للمرأة أن تهرب، لكنها وجدت خلاصها في السيد المسيح. بتصرفه هذا لم يهادن الخطية، لكنه أعلن أنه جاء ليخلص العالم لا ليدينه، فلم يخشَ الخطاة والعشارون اللقاء معه وهو العارف بأسرار الجميع وخفياتهم.
سرعان ما تغير الموقف! امرأة بائسة تترقب رجمها بعد لحظات، وقد أرهبها لا منظر الحاملين للحجارة لرجم جسدها بل ملامح القادة وقد وجدوا سعادتهم في سفك دمها. الآن تركها الكل لتجد نفسها أمام الحب الفائق للخطاة والعمل الإلهي العجيب لتقديس حياتها لحساب ملكوت السماوات! عوض الرعب صارت كمن في عرسٍ. ترى السماء متهللة تنتظر يوم عرسها الأبدي!
* فإذ خرجوا أظهروا بالإقرار على أنفسهم أنهم مجرمون على هذه المشابهة، وما أسرعوا بالخروج إلا خوفًا من أن يبتدئ بذكر خطاياهم واحدًا فواحدًا...
"مبتدئين من الشيوخ": خرج الشيوخ أولًا، إما لأنهم كانوا قد ارتكبوا خطايا أكثر، بسبب سنوات عمرهم الأكثر، أو لأنهم فهموا قوة كلام السيد المسيح قبل غيرهم لنباهة فهمهم.
القديس يوحنا الذهبي الفم
"فلما انتصب يسوع ولم ينظر أحدًا سوى المرأة،
قال لها:
يا امرأة، أين هم أولئك المشتكون عليكِ؟
أما دانك أحد؟" [10]
"فقالت: لا أحد يا سيد.
فقال لها يسوع: ولا أنا أدينك، اذهبي ولا تخطئي أيضًا". [11]
يرى البعض أن المرأة تعرضت لمعاملة غاية في القسوة والعنف ممن أمسكوا بها، فاكتفى بهذا التأديب لها.
* قول السيد المسيح للمرأة الزانية: "ولا أنا أدينك"، كأنه يقول: "إنني أنا وحدي الذي أستطيع أن أدينك يا امرأة، لأنني وحدي الديان، ولكن لأنني إنما أتيت لأخلص العالم لا لأدينه، فلست أدينك.
وبقوله: "اذهبي" كأنه يقول: "اذهبي وكوني في طمأنينة، فإن زناكِ قد نُزع عنكِ، لأنني قد نزعت عنكِ خطاياكِ، فإذًا اذهبي...
وقوله: "ولا تخطئي أيضًا" أي أوصيكِ ألا تعودي تخطئي فيما بعد لئلا أدينك على ما تخطئين به. من الآن لا تعودي إلى الخطية مرة أخرى كما يعود الكلب إلى قيئه (أم 26: 11؛ 2 بط 2: 22)، ولا تعودي فيما بعد لئلا تعاقبين.
القديس يوحنا الذهبي الفم
* الذي غيَّر طبيعة الخمسة أرغفة وصيَّرها أرغفة كثيرة، وأنطق طبيعة الحمار غير العاقل، وجاء بالزانية إلى العفة (يو8)، وجعل طبيعة النار المحرقة بردًا على الذين كانوا في الأتون، ومن أجل دانيال لطَّف طبيعة الأسود الكاسرة، كذلك يقدر أن يغَّير النفس التي أقفرت وتوحشت بالخطية، ويحولها إلى صلاحه ورآفاته وسلامه بروح الموعد المقدس الصالح.
القديس مقاريوس الكبير
* لقد سمعنا صوت العدالة [7]، لنسمع أيضًا صوت الرحمة... ذاك الذي طرد خصومها بلسان العدل رفع عيني الرحمة إليها، قائلًا لها: "ولا أنا أدينك؛ اذهبي، ولا تخطئي أيضًا"[18].
ليحذر الذين يحبون في الرب لطفه، ليخشوا حقه! فإن الرب حلو وحق" (مز 35: 8). أنت تحبه بكونه حلوًا، لتخشاه بكونه حقًا...
الرب رقيق، طويل الأناة، حنّان، لكن الرب أيضًا عادل وحق.
إنه يفسح لك المجال للإصلاح، لكنك تحب تأجيل الدينونة أكثر من إصلاح طرقك!
هل كنت بالأمس شريرًا؟ لتكن اليوم صالحًا.
هل أنت مستمر اليوم في شرِّك؟ على أي الأحوال تغيّر غدًا... لكن كيف تعرف أن غدًا يأتي...؟ اللَّه وعد بالغفران لمن يُصلح من شأنه، لكنه لم يعدني بأن يطيل حياتي (للغد)!(827)
القديس أغسطينوس
يحذرنا القديس أغسطينوس من اليأس كما من الرجاء الباطل، فمن ييأس ظانًا أن اللَّه لا يغفر له يقتل نفسه باليأس، ومن يسترخي مهملًا في التوبة بدعوى رحمة اللَّه تنقذه غدًا يهلك نفسه بالرجاء الباطل(828).
مصدر
تفسير انجيل يوحنا لابونا متى المسكين
اذا النص مذكور عند رسل المسيح انفسهم
والان ناتي بشهادة اخرى
نفتح كتاب
وصفحة 286 باب ز
ونقراء منها هذة الجزئية
اذا كانت القصة غير اصلية لن تستشهد بها دائرة المعارف
والان ناتي للنصوص من النسخ اليوناني
Berean Greek New Testament 2016
Ἡ δὲ εἶπεν, “Οὐδείς, κύριε.” Εἶπεν* δὲ 〈αὐτῇ〉 ὁ Ἰησοῦς, “Οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ [ἀπὸ τοῦ νῦν] μηκέτι ἁμάρτανε.”
SBL Greek New Testament 2010
Nestle Greek New Testament 1904
ἡ δὲ εἶπεν, Οὐδείς, κύριε. εἶπε δὲ αὐτῇ ὁ Ἰησοῦς, Οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ μηκέτι ἁμάρτανε.
Westcott and Hort 1881
ἡ δὲ εἶπεν Οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς Οὐδὲ ἐγώ σε κατακρίνω· πορεύου, ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.
Westcott and Hort / [NA27 variants]
ἡ δὲ εἶπεν Οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς Οὐδὲ ἐγώ σε κατακρίνω· πορεύου, [καὶ] ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε
Westcott and Hort / {NA28 variants}
ἡ δὲ εἶπεν Οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς Οὐδὲ ἐγώ σε κατακρίνω· πορεύου, {καὶ} ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε
RP Byzantine Majority Text 2005
Ἡ δὲ εἴπεν, Οὐδείς, κύριε. Εἴπεν δὲ ὁ Ἰησοῦς, Οὐδὲ ἐγώ σε κρίνω· πορεύου καὶ μηκέτι ἁμάρτανε. Ἡ δὲ εἴπεν, Οὐδείς, κύριε. Εἴπεν δὲ αὐτῇ ὁ Ἰησοῦς, Οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.
Greek Orthodox Church 1904
ἡ δὲ εἶπεν· Οὐδείς, Κύριε. εἶπε δὲ ὁ Ἰησοῦς· Οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.
Tischendorf 8th Edition 1872
ἡ δὲ εἶπεν· οὐδείς, κύριε. εἶπε δὲ αὐτῇ ὁ Ἰησοῦς· οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ μηκέτι ἁμάρτανε.
Scrivener's Textus Receptus 1894
ἡ δὲ εἶπεν, Οὐδείς, Κύριε. εἶπε δὲ αὐτῇ ὁ Ἰησοῦς, Οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ μηκέτι ἁμάρτανε.
Stephanus Textus Receptus 1550
ἡ δὲ εἶπεν Οὐδείς κύριε εἶπεν δὲ αὐτῇ ὁ Ἰησοῦς Οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ μηκέτι ἁμάρτανε
Beza Greek New Testament 1598
Ἡ δὲ εἶπεν, Οὐδεὶς, Κύριε. Εἶπε δὲ αὐτῇ ὁ Ἰησοῦς, Οὐδὲ ἐγώ σε κατακρίνω· πορεύου, καὶ μηκέτι ἁμάρτανε.
والترجمات الانجليزية
New International Version
"No one, sir," she said. "Then neither do I condemn you,"Jesus declared. "Go now and leave your life of sin."
New Living Translation
“No, Lord,” she said. And Jesus said, “Neither do I. Go and sin no more.” ----------
English Standard Version
She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.” ]]
Berean Study Bible
“No one, Lord,” she answered. “Then neither do I condemn you,” Jesus declared. “Now go and sin no more.”
Berean Literal Bible
And she said, "No one, Sir." And to her Jesus said, "Neither do I condemn you. Go and sin no more from now on."
New American Standard Bible
She said, "No one, Lord." And Jesus said, "I do not condemn you, either. Go. From now on sin no more."
New King James Version
She said, “No one, Lord.” And Jesus said to her, “Neither do I condemn you; go and sin no more.”
King James Bible
She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
Christian Standard Bible
"No one, Lord," she answered. "Neither do I condemn you," said Jesus. "Go, and from now on do not sin anymore." ]
Contemporary English Version
"No sir," the woman answered. Then Jesus told her, "I am not going to accuse you either. You may go now, but don't sin anymore."
Good News Translation
"No one, sir," she answered. "Well, then," Jesus said, "I do not condemn you either. Go, but do not sin again."]
Holman Christian Standard Bible
No one, Lord," she answered. "Neither do I condemn you," said Jesus. "Go, and from now on do not sin anymore."
International Standard Version
"No one, sir," she replied. Then Jesus said, "I don't condemn you, either. Go home, and from now on don't sin anymore."
NET Bible
She replied, "No one, Lord." And Jesus said, "I do not condemn you either. Go, and from now on do not sin any more."]]
New Heart English Bible
And she said, "No one, Lord." And Jesus said, "Neither do I condemn you. Go your way. From now on, sin no more."
Aramaic Bible in Plain English
But she said, “Not even one, LORD GOD”; and Yeshua said, “Neither do I condemn you. Go, and from now on, sin no more.”
GOD'S WORD® Translation
The woman answered, "No one, sir." Jesus said, "I don't condemn you either. Go! From now on don't sin."
New American Standard 1977
And she said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go your way. From now on sin no more.”]
King James 2000 Bible
She said, No man, Lord. And Jesus said unto her, Neither do I condemn you: go, and sin no more.
American King James Version
She said, No man, Lord. And Jesus said to her, Neither do I condemn you: go, and sin no more.
American Standard Version
And she said, No man, Lord. And Jesus said, Neither do I condemn thee: go thy way; from henceforth sin no more.
Douay-Rheims Bible
Who said: No man, Lord. And Jesus said: Neither will I condemn thee. Go, and now sin no more.
Darby Bible Translation
And she said, No one, sir. And Jesus said to her, Neither do I condemn thee: go, and sin no more.
English Revised Version
And she said, No man, Lord. And Jesus said, Neither do I condemn thee: go thy way; from henceforth sin no more.
Webster's Bible Translation
She said, No man, Lord. And Jesus said to her, Neither do I condemn thee: go, and sin no more.
Weymouth New Testament
"No one, Sir," she replied. "And *I* do not condemn you either," said Jesus; "go, and from this time do not sin any more."
World English Bible
She said, "No one, Lord." Jesus said, "Neither do I condemn you. Go your way. From now on, sin no more."
Young's Literal Translation
and she said, 'No one, Sir;' and Jesus said to her, 'Neither do I pass sentence on thee; be going on, and no more sin
والان المخطوطات المثار حولها الشبهة والتعليق عليها
البردية 66
نقطة الخطاء النسخي راجع كتاب ( مدخل لعالم النقد النصي فادي اليكسندر )
البردية 77
تعليق بروس متزجر
Augustine implies some fearful scribes who thought the inclusion might lead to adultery omitted this passage. This argument not only seems logical, but also consistent with human nature. It is, at least, as good as modern scholarship's view that the passage was added as a piece of oral tradition apart from inspiration.
مصدر
وسالني شخص مسلم هل هذا تحريف ان يقوم بعض الناس بحذف قصة كيف يكون هذا كلام الله ؟
الرد
عزيزي السائل بكل بساطة كلام الله ليس حبر وورق كلام الله هو رسالة للبشر ووصلت لنا الرسالة بعد ان اخطاء بعد البشر والله حفظ على كلامه وقد وصل الينا وحتى اشرح لك الفكرة هل كلام الهك تاثر عند حرق عثمان المصاحف الحرب والورق
نفتح كتاب
ونقراء منه الاتي
وللرب المجد الدائم امين
حسباتي
ولا تنسى قراءت مقال موثوقية نصوص العهد الجديد
