But the remarkable thing is that here again the text of D differs in a conspicuous manner from that of the other witnesses. In viii. 2 the words καὶ καθίσας ἐδίδασκεν αὐτούς are wanting: in verse 4 we meet the sentence ἐκπειράζοντες αὐτὸν οἱ ἱερεῖς ἵνα ἔχωσιν κατηγορίαν αὐτοῦ, which does not come till after verse 5 in the other text: for μοιχείᾳ D has ἁμαρτίᾳ: in verse 5 it reads, Μωυσῆς δὲ ἐν τῷ νόμῳ _ἐκέλευσεν_ τὰς τοιαύτας _λιθάζειν_, for which the other text has ἐν δὲ τῷ νόμῳ Μωσῆς _ἐνετείλατο_ τὰς τοιαύτας _λιθοβολεῖσθαι_: in verse 11, D has ὕπαγε where the other text has πορεύου. Now, if two persons got such an easy sentence as “Moses in the Law commanded to stone such” to translate from Latin, Hebrew, or any other language into Greek, one of them might quite well use κελεύειν and λιθάζειν, and the other ἐντέλλεσθαι and λιθοβολεῖν. And so the question is suggested whether the two forms in which the text exists were not derived from different sources, that of D, _e.g._, from its Latin. But on closer examination the latter supposition is seen to be impossible. For the Latin corresponding to ἔχωσιν κατηγορίαν αὐτοῦ is “haberent accusare eum,” showing that the Latin translator read κατηγορεῖν in his original,[275] and for ὥστε πάντας ἐξελθεῖν he has “uti omnes exire,” where again the infinitive speaks for the priority of the Greek. On the other hand, it is to be observed that, according to Eusebius (_Eccles. Hist._, iii. c. 39, _sub fin._), Papias knew and recorded an incident περὶ γυναικὸς ἐπὶ πολλαῖς ἁμαρτίαις διαβληθείσης ἐπὶ τοῦ Κυρίου, ἣν τὸ καθ’ Ἑβραίους εὐαγγέλιον περιέχει. So that the Gospel according to the Hebrews (_i.e._ the Palestinian Jewish Christians) contained a narrative similar to this, we may say quite confidently, contained this narrative. From that Gospel it was taken and inserted in some manuscripts after Luke xxi., in others after John vii. By the time of Augustine it was so widely propagated in the Latin that he thought it had been removed from certain manuscripts by people of weak faith, or rather by enemies of the true faith, “credo metuentes peccandi immunitatem dari mulieribus suis.” The pericope is no part of John’s Gospel, though it belongs to the oldest stock of evangelic tradition. On the question whether it may not originally have stood between Mark xii. 17 and xii. 18, and so between Luke xx. 26 and xx. 27, see Holtzmann in the _ThLz._, 1898, col. 536 f. _Vide supra_, p. 66. i. 5. Zahn raises the question what word Ephraem found in his copy of the Diatessaron corresponding to κατέλαβε, seeing he gives _vicit_. In this connection I might (with the proviso that the reading may be more easily explained from the Armenian) point out that the Syriac word תשתלט corresponds to καταλαβέτωσαν in Sirach xxiii. 6. This stands elsewhere for ἄρχω, δεσπόζω, ἐξουσιάζω, κατακυριεύω, κυριεύω, κρατῶ. כבשׁ also frequently represents the Greek καταλαμβάνειν. The Sinai-Syriac for John i. 5 is unfortunately lost.