John 8 5

John 8:5 kjv

Now Moses in the law commanded us, that such should be stoned: but what sayest thou?

John 8:5 nkjv

Now Moses, in the law, commanded us that such should be stoned. But what do You say?"

John 8:5 niv

In the Law Moses commanded us to stone such women. Now what do you say?"

John 8:5 esv

Now in the Law, Moses commanded us to stone such women. So what do you say?"

John 8:5 nlt

The law of Moses says to stone her. What do you say?"

John 8 verses

John 8 5 Meaning

John 8:5 records the direct accusation leveled against a woman caught in adultery by the religious leaders, specifically stating that the Mosaic Law mandated death by stoning for such an offense. This verse is the accusers' legal argument and a direct challenge to Jesus, designed to trap Him by forcing a choice between upholding the Law and demonstrating mercy, or contradicting either the divine Law or Roman authority. It establishes the grave stakes of the confrontation that follows.

John 8 5 Context

John 8:5 is part of the account of Jesus and the woman caught in adultery, found in John 7:53–8:11. This event occurs in the temple treasury area, during the Feast of Tabernacles, a time of heightened religious fervor. Religious leaders – scribes and Pharisees – drag a woman publicly into Jesus' presence, alleging she was "caught in the very act" of adultery. Their motive was not justice or upholding the Law; rather, it was a malicious attempt to "test" Jesus (Jn 8:6). If Jesus said "stone her," He would contravene Roman law, which had reserved capital punishment for itself, making Him liable for rebellion. If He said "do not stone her," He would appear to disregard Moses' Law, thus undermining His authority and reputation among the Jewish people. This immediate verse sets up this dilemma, laying out the legal premise they believe binds Jesus. It also highlights their hypocrisy, as only the woman, not the male adulterer (required by Deut 22:22), was brought.

John 8 5 Word analysis

• Now (νῦν - nun): Implies urgency and immediate relevance to the presented situation. It introduces a point of immediate, factual weight.
• Moses (Μωϋσῆς - Mōusēs): The most revered figure in Jewish law and history, the patriarch through whom God delivered the Torah. Invoking his name grants supreme authority to their claim.
• in the law (ἐν τῷ νόμῳ - en tō nomō): Refers specifically to the Torah, the five books of Moses. This phrase directly grounds their accusation in divine revelation, not human tradition. The term nomos encompasses all God's revealed instruction and requirements for Israel.
• commanded (ἐνετείλατο - eneteilato): A strong verb indicating a direct and authoritative divine instruction, a binding ordinance. It suggests an undeniable and absolute requirement.
• us (ἡμῖν - hēmin): Represents the Jewish people as a whole, specifically highlighting their collective obligation to observe the Mosaic Law. The accusers present themselves as faithful custodians of this Law.
• that such (τὰς τοιαύτας - tas toiautas): Feminine plural, referring to "such women" or "those who commit such an act" (adultery). It generalizes the specific offense to any instance, emphasizing the severity.
• should be stoned (λιθάζεσθαι - lithazesthai): To execute by pelting with stones. This was a common form of capital punishment in ancient Israel for specific egregious offenses, demonstrating collective public judgment and ensuring full communal participation in enforcing the Law.
• But (δὲ - de): Introduces a contrast or a shift, posing the direct question to Jesus and setting up the tension.
• what say (τί σὺ λέγεις - ti sy legeis): "What do you say?" This is the core of their trap. It demands Jesus' personal ruling on the case, forcing Him to either uphold their legal interpretation and face Roman authorities, or seemingly deny the revered Law of Moses and lose credibility.
• you? (σύ - sy): Emphatically personal and singular. They isolate Jesus, challenging His individual authority against the established authority of Moses and the Law.

Words-Group Analysis:

• "Now Moses in the law commanded us": This phrase immediately establishes the accusers' premise rooted in divine authority. It aims to put Jesus on the defensive by invoking the unchallengeable word of Moses.
• "that such should be stoned": This presents the Mosaic mandate for capital punishment, making it clear they expected nothing less than a death sentence. It highlights the perceived finality and severity of the crime and its legal consequence.
• "But what say you?": This interrogative serves as the precise instrument of their trap. It directly contrasts Jesus' contemporary authority with Moses' ancient, foundational command, demanding an immediate and decisive answer that would expose Him regardless of His reply. The accusatory tone suggests a preconceived notion that Jesus might undermine the Law.

John 8 5 Bonus section

• Missing Witness: A critical point often overlooked from this verse's immediate context is the absence of the male party to the adultery. Mosaic Law (Lev 20:10; Deut 22:22) required both parties to be condemned, and the failure to bring the man exposed the accusers' agenda as targeting Jesus rather than pursuing justice.
• Questionable Legitimacy of the Accusation: Some scholars suggest the religious leaders did not even intend for the woman to be stoned, but rather simply used her as bait. Had Jesus simply confirmed stoning, they would then report Him to Roman authorities for advocating illegal capital punishment.
• Irony of "Law Keepers": The accusers prided themselves on being guardians of the Law, yet they violated its spirit through their lack of compassion, their manipulation, and their disregard for due process (missing witnesses, missing the male adulterer).
• Purpose of the Law: The law was given to reveal sin (Rom 7:7) and guide Israel to holiness. Here, it is twisted to become an instrument of condemnation and a trap for the bringer of grace.
• "Such should be stoned": The impersonal "should be stoned" emphasizes the perceived inevitability and the absolute nature of the legal command, almost making the process mechanical rather than merciful.

John 8 5 Commentary

John 8:5 is the lynchpin of the religious leaders' legal snare laid for Jesus. They invoke "Moses in the law," underscoring their appeal to ultimate divine authority to condemn the woman and challenge Jesus. Their carefully constructed question "what say you?" is a double-edged sword designed to ruin Jesus regardless of His response. If He affirmed stoning, He'd violate Roman sovereignty over capital punishment; if He showed mercy, He'd appear to contradict the Torah.

This verse reveals the accusers' hardened hearts, more concerned with discrediting Jesus than with upholding true justice or the spirit of the law, which also required the male adulterer to be brought and multiple witnesses. Their selective application and hypocrisy are glaring. By stating Moses' command, they create a seemingly impenetrable legalistic barrier against any act of grace Jesus might offer. The gravity of the stated punishment—stoning—amplifies the perceived severity of the woman's sin and the intensity of the confrontation. The scene vividly portrays the clash between a rigid, outward adherence to the letter of the law and Jesus' emphasis on an internal righteousness and compassionate judgment, ultimately leading to His famous counter-challenge about casting the first stone.