Back الزانية في الإنجيل Arabic Jesus und die Ehebrecherin German Jesuo kaj la virino adulta Esperanto Jesús y la mujer sorprendida en adulterio Spanish عیسی و زنی را که در حین عمل زنا گرفته بودند Persian Jésus et la femme adultère French ישו והאישה הנואפת HE Isus i preljubnica Croatian Yesus dan perempuan yang berzina ID Pericope dell'adultera Italian

Jesus and the woman taken in adultery

"Christ and the Woman Taken in Adultery" redirects here. For other uses, see Christ and the Woman Taken in Adultery (disambiguation).

Christ with the Woman Taken in Adultery, by Guercino, 1621 (Dulwich Picture Gallery)
Christ and Sinner, 1873 by Henryk Siemiradzki
Christ and the Woman Taken in Adultery, 1565 by Pieter Bruegel, oil on panel, 24 cm × 34 cm (9.4 in × 13.4 in)
Christ and the woman taken in adultery, drawing by Rembrandt

Jesus and the woman taken in adultery (or the Pericope Adulterae)[a] is considered by some to be a pseudepigraphical[1] passage (pericope) found in John 7:53–8:11[2] of the New Testament.

In the passage, Jesus was teaching in the Temple after coming from the Mount of Olives. A group of scribes and Pharisees confronts Jesus, interrupting his teaching. They bring in a woman, accusing her of committing adultery, claiming she was caught in the very act. They tell Jesus that the punishment for someone like her should be stoning, as prescribed by Mosaic Law.[3][4][5] Jesus begins to write something on the ground using his finger; when the woman's accusers continue their challenge, he states that the one who is without sin is the one who should cast the first stone at her. The accusers and congregants depart, realizing not one of them is without sin either, leaving Jesus alone with the woman. Jesus asks the woman if anyone has condemned her and she answers no. Jesus says that he too does not condemn her and tells her to go and sin no more.

There is now a broad academic consensus that the passage is a later interpolation added after the earliest known manuscripts of the Gospel of John. However, that doesn't necessarily mean that the episode is not historical, as the Early Church Fathers mention similar versions of it. It was likely saved through oral tradition.[6] Although it is included in most modern translations (one notable exception being the New World Translation of the Holy Scriptures) it is typically noted as a later interpolation, as it is by Novum Testamentum Graece NA28. This has been the view of "most NT scholars, including most evangelical NT scholars, for well over a century" (written in 2009).[1] However, its originality has been defended by a minority of scholars who believe in the Byzantine priority hypothesis.[7] The passage appears to have been included in some texts by the 4th century and became generally accepted by the 5th century.


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  1. ^ a b Wallace, Daniel B. (2009). Copan, Paul; Craig, William Lane (eds.). Contending with Christianity's Critics: Answering New Atheists and Other Objectors. B&H Publishing Group. pp. 154–155. ISBN 978-1-4336-6845-6.
  2. ^ John 7:53–8:11
  3. ^ Deuteronomy 22:22–27
  4. ^ Deuteronomy 17:6–7
  5. ^ Deuteronomy 17:8–13
  6. ^ Cite error: The named reference Ehrman 2008 p. 65 was invoked but never defined (see the help page).
  7. ^ The Greek New Testament According to the Majority Text with Apparatus: Second Edition, by Zane C. Hodges (Editor), Arthur L. Farstad (Editor) Publisher: Thomas Nelson; ISBN 0-8407-4963-5

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