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O P Ericope a Dulter Analyse der Argumente zur Authentizität der P e r i c o p e A d u l t e r æ An der Leopold-Franzens-Universität Innsbruck, Philologisch-Kultutwissenschaftliche Fakultät, Institut für Sprachen und Literaturen im Masterstudium Sprachwissenschaften eingereichte Masterarbeit zur Erlangung des akademischen Grades eines Master of Arts (MA) vorgelegt von Christopher A. Summer, BA Matr.-Nr. 1019454 Gutachter: Prof. Dr. Ivo Hajnal Innsbruck, 19. Juli 2017 INHALTSVERZEICHNIS: 1. Einleitung ....................................................................................................................................... 3 2. Externe Evidenz .............................................................................................................................. 5 2.1. Patristik ............................................................................................................................ 5 2.1.1. Patristik pro PA ................................................................................................. 5 2.1.1.1. Papias (nach Eusebius) ...................................................................... 5 2.1.1.2. Didascalia Apostolorum ..................................................................... 8 2.1.1.3. Didymus der Blinde ......................................................................... 10 2.1.1.4. Pacian, Ambrosiaster, Rufinus ......................................................... 11 2.1.1.5. Hieronymus ...................................................................................... 13 2.1.1.6. Ambrosius ........................................................................................ 14 2.1.1.7. Augustinus ....................................................................................... 17 2.1.2. Intermezzo zur Tilgungswahrscheinlichkeit ................................................... 19 2.1.3. Patristik »kontra« PA ...................................................................................... 26 2.1.3.1. Tatian................................................................................................ 26 2.1.3.2. Tertullian .......................................................................................... 29 2.1.3.3. Cyprian ............................................................................................ 33 2.1.3.4. Origenes ........................................................................................... 35 2.1.3.5. Chrysostom, Kyrill, Nonnus & Zigabenos ...................................... 36 2.1.3.6. Theophylakt ..................................................................................... 38 2.2. Manuskripte ................................................................................................................... 40 2.2.1. Alexandrinische MSS ..................................................................................... 40 2.2.2. Alexandrien, Gnostiker und Bücherverbrennungen ....................................... 44 2.2.3. Westlicher Texttypus & Codex Bezae ............................................................ 47 2.3. Lektionar-Hypothesen ................................................................................................... 51 2.4. Korrelation mit Verlust des Originals ............................................................................ 54 2.5. Ob die PA zusammengesetzt ist ..................................................................................... 56 3. Interne Evidenz ............................................................................................................................. 61 3.1. Textfluss ........................................................................................................................ 61 3.1.1. Thematische Zusammenhänge ........................................................................ 61 1 3.1.1.1. Verhör und Anklage ......................................................................... 62 3.1.1.2. Licht & Wasser beim Sukkot ........................................................... 64 3.1.1.3. Wasser des Lebens & das Ordal ...................................................... 65 3.1.1.4. Der Samariterin Spiegelbild ............................................................ 66 3.1.1.5. Sprachliche Parallelen zur Entblendung .......................................... 67 3.1.1.6. Gegenüberstellung Jesu mit Mose ................................................... 68 3.1.1.7. Gottes schreibender Finger .............................................................. 68 3.1.1.8. Rhetorisch überführt & gescheiterte Gefangennahme ..................... 70 3.1.1.9. Kein Prophet aus Galiläa ................................................................. 71 3.1.1.10. Kontextuelle und präfigurative Bedeutsamkeit von Jn 7:53–8:1 . 72 3.1.1.11. PA-Chiasmus & Zentralität der Steinigung ................................... 73 3.1.2. Syntaktische Zusammenhänge ....................................................................... 77 3.1.2.1. Dass Jn 7:53 kein Anfang ist ........................................................... 77 3.1.2.2. Analyse zu αὐτοῖς ............................................................................ 79 3.1.2.3. Analyse zu πάλιν οὖν ....................................................................... 86 3.2. Vokabular & Stil ............................................................................................................ 91 3.2.1. Speziell johannine PA-Elemente .................................................................... 91 3.2.2. Vergleichbare aber unumstrittene Passagen .................................................... 94 3.2.3. »Non-johannine« PA-Elemente ...................................................................... 96 3.2.3.1. »Non-johannine« Lexeme ............................................................... 97 3.2.3.2. Bezüglich πλὴν .............................................................................. 101 3.2.3.3. Verben mit κατα-Präfix ................................................................. 102 4. Zusammenfassung & Conclusio ................................................................................................. 105 4.1. Zusammenfassung ....................................................................................................... 105 4.2. Conclusio ..................................................................................................................... 113 Appendix A: Bezae vs. Byzantinisch .............................................................................................. 116 Appendix B: Bezae vs. Nestle-Aland 28 ........................................................................................ 117 Appendix C: Jn 8:11b in pseudo-isidorischer Kallixtus-Epistel ..................................................... 118 Appendix D: Weitere PA-Chiasmen ............................................................................................... 122 Appendix E: ἀναμάρτητος in Deut 29:19.........................................................................................124 5. Quellenverzeichnis ..................................................................................................................... 125 2 1. EINLEITUNG Eine der wohl bekanntesten Bibelpassagen1 findet sich im Johannes-Evangelium (7:53–8:11): Und ein jeder kehrte heim, Jesus aber dann weiter fragten, da stand er auf und ging zum Ölberg. Bei Tagesanbruch kam sprach zu ihnen: »Wer von euch ohne er dann wieder in den Tempel und all die Sünde ist, der werfe den ersten Stein auf Leute kamen zu ihm, und im Sitzen lehrte sie!« Und abermals vornübergebeugt, er sie. schrieb er auf den Boden. Da bringen die Schriftgelehrten und die Nachdem sie dies vernommen hatten, Pharisäer vor ihn eine Frau, die beim schritten sie einsichtig davon, einer nach Ehebrechen erwischt worden ist, und dem Anderen, beginnend bei den nachdem sie sie inmitten [der Gruppe] Ältesten, bis hin zum Letzten. Sie ließen hingestellt haben, sagen sie zu ihm: Jesus allein zurück, die Frau inmitten »Lehrer! Die Frau hier wurde auf [der Gruppe]. Jesus stand auf und sah frischer Tat beim Ehebrechen ertappt. niemanden mehr außer der Frau, und er Das mosaische Gesetz gebietet uns, dass sagte zu ihr: »Frau, wo sind deine derlei zu steinigen sind. Was hast du Ankläger? Hat dich denn niemand dazu zu sagen?« Dies sagten sie, um ihn verurteilt?« auf die Probe zu stellen, damit sie einen Und sie sprach: »Niemand, Herr.« Grund fänden, ihn anzuklagen. So sprach er zu ihr: »Auch ich Da schrieb Jesus vornübergebeugt mit verdamme dich nicht. Gehe, und mögest dem Finger auf den Boden. Als sie ihn du nie wieder sündigen!« Diese Geschichte ist als Pericope Adulteræ (PA) bekannt.2 Allerdings ist die PA auch eine der umstrittensten Textstellen des gesamten Neuen Testaments (NT), denn ist sie in viele alten Manuskripten nicht enthalten und wird daher von vielen als eine späte Ergänzung erachtet. Aus diesem Grunde wird die Passage in vielen modernen Bibelübersetzungen nur als Fußnote, außerhalb des Haupttextes angeführt. Im Folgenden soll thematisiert werden, was es (soweit bekannt) mit der Geschichte dieser Passage auf sich hat, was gegen und was für die Passage spricht. Dem voraus geht aber erst eine Zusammenfassung des Zustandekommens des NT, da dies eine wichtige Grundlage für das Zustandekommen der PA und damit das Thema dieser Arbeit darstellt: Nach der Kreuzigung Jesu Christi machten sich seine Schüler auf, allen Menschen – Juden und Goyîm
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