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

The verse states that the scribes and Pharisees brought a woman caught in the act of adultery and, standing her before Jesus, asked if she should be stoned, referencing the Law of Moses. The core meaning is presenting a woman accused of a capital offense to Jesus to test Him, leveraging Mosaic Law.

John 8 5 Context

This event occurs during Jesus' ministry in Jerusalem, likely during the Feast of Tabernacles. The religious leaders are actively seeking ways to discredit Jesus before the public. They bring this woman, found in the very act of adultery, a sin carrying a severe penalty under Jewish law, to Jesus. Their intention is to trap Him: if He upholds the Law of Moses and prescribes stoning, He will appear harsh and condemnatory, contradicting His message of grace. If He mitigates the punishment or disregards the Law, they could accuse Him of undermining Moses and being against the Law.

John 8 5 Word Analysis

• καὶ (kai): And (conjunction, connecting this verse to the previous narrative)
• ἔφερον (epheron): They were bringing (imperfect active indicative of ph_er_w, 'to bear', 'to bring'; indicates continuous or repeated action, suggesting this wasn't a spontaneous event but a planned presentation)
• αὐτὴν (autēn): her (accusative feminine singular pronoun, object of the verb)
• οἱ (hoi): the (definite article)
• γραμματεῖς (grammateis): scribes (plural of grammateu_, "scribe," a highly educated person, usually a member of the priestly or Levitical class, learned in the Law)
• καὶ (kai): and
• οἱ Φαρισαῖοι (hoi Pharisaioi): the Pharisees (plural of Pharisaîos, "Pharisee," a member of a influential religious party in Judaism known for strict adherence to the Law and tradition, often characterized by hypocrisy)
• κέντρον (kéntron): adulteress (accusative feminine singular noun, "woman caught in adultery") - This term emphasizes the discovery in the act, making the evidence seem undeniable and immediate.
• εἰπόντες (eipontes): having said (perfect active participle of e_ipó, "to say," implying their preceding statement was finished)
• αὐτῷ (autō): to him (dative neuter singular pronoun, indirect object)
• διδάσκαλε (didaskale): Teacher (vocative masculine singular noun, "teacher," a title of respect they used mockingly)
• αὕτη (hautē): this (demonstrative pronoun, referring to the woman)
• ἡ (hē): the
• γυνὴ (gynē): woman (nominative feminine singular noun)
• κατειλήφθη (kateleiphthē): was caught (aorist passive indicative of sullambáno, "to seize," "to capture"; passive voice emphasizes her being apprehended)
• ἐπ’ (ep'): in (preposition, governing the following noun)
• αὐτοφώρῳ (autophōrō): in the very act (dative neuter singular adjective/noun from autophóros, "caught in the act," "red-handed"; adverbial use here for emphasis)
• μοιχείᾳ (moicheíā): adultery (dative feminine singular noun)
• τί (ti): what (interrogative pronoun, introducing the question)
• σοι (soi): to you (dative neuter singular pronoun)
• δοκεῖ (dokei): it seems (3rd person singular present active indicative of dok_é_w, "to seem," "to think," "to appear"; "what do you think?", "what is your opinion?")
• τοιαύτην (toiautēn): such (accusative feminine singular demonstrative pronoun, referring to the woman or her state)
• εἶναι (einai): to be (present active infinitive of e_imí, "to be")
• κατακεραύνωσθαι (kataker_a_unōsthai): to be stoned (present passive infinitive of katakera_u_nów, "to strike with lightning," often used figuratively for stoning in the LXX)
• δὲ (de): but, and (disjunctive conjunction)
• Μωϋσῆς (Mōysēs): Moses (nominative masculine singular noun)
• ἐν (en): in (preposition)
• τῷ νόμῳ (tō nomō): the law (dative masculine singular noun; refers to the Mosaic Law)
• ἐντέλλεται (entelletai): commands (3rd person singular present middle/passive indicative of entélloma, "to order," "to command"; middle voice suggesting a direct commandment from Moses as the channel)
• ἡμῖν (hēmin): us (dative neuter plural pronoun, indirect object)
• ἐν (en): in
• τῷ [νόμῳ] (tō [nomō]): the [law] (omitted article implies the instance or passage within the law, likely referring to the Deuteronomic provision)
• τοιούτους (toioutous): such persons (accusative masculine plural demonstrative pronoun, referring to those caught in adultery)
• λίθοις (lithois): with stones (dative neuter plural noun of líthos, "stone"; used in a forensic sense for capital punishment by stoning)
• βαλεῖν (balein): to cast, to stone (aorist active infinitive of bál_l_w, "to throw"; often used for execution by throwing stones)

Group Analysis

• "The scribes and the Pharisees": This highlights the legal and religious authorities presenting the case, indicating a formal challenge rooted in their understanding and application of the Law.
• "brought her to Him": The imperfect verb suggests a sustained action, portraying a calculated presentation rather than an accidental encounter.
• "caught in adultery": The use of "autophoro" emphasizes irrefutable evidence at the moment of discovery, making their case against her appear legally solid.
• "Teacher, what do you think?": The greeting is a deliberate provocation. They do not acknowledge Jesus' true authority, using "Teacher" (didaskale) as a superficial address to trap His opinion.
• "Should we stone her?": This direct question forces Jesus to choose between a severe application of Mosaic Law and an interpretation that could be seen as lenient or dismissive of it.
• "Moses commanded us in the law": By invoking Moses and the Law, they create a theological dilemma. They are appealing to their highest religious authority, presuming Jesus would either uphold it or disregard it, thereby falling into their trap.

John 8 5 Bonus Section

The Greek word for "caught in adultery" (ἐπ’ αὐτοφώρῳ μοιχείᾳ) is significant. "Autophoros" implies being caught "red-handed" or in the act itself, leaving no room for doubt regarding the accusation in their presentation. The passive form of the verbs ("she was caught," "should be stoned") also places her in a position of subjugation under their judgment and the law they uphold. The imperfect "were bringing" (epheron) indicates this was a planned action, not a spontaneous reporting, showcasing the systematic effort of these leaders to trap Jesus. The use of "Teacher" (didaskale) was a formal, yet often empty, title used by various groups to address respected rabbis, but in this context, it carried the weight of insincere flattery and veiled antagonism.

John 8 5 Commentary

This verse masterfully sets the stage for Jesus to demonstrate His unique authority. The scribes and Pharisees, presenting an undeniable case according to their Law, expect Jesus to either condemn Him (by appearing too harsh) or His authority (by appearing too lenient). Their use of "Teacher" is laced with irony and malicious intent, aimed at undermining Him by cornering His teaching. They cite Moses' law on stoning for adultery (Lev 20:10; Deut 22:22) to bind Him to a prescribed punishment, hoping to find fault with His response, regardless of what it is. This entire scenario is a theological and legal trap, designed to expose Jesus as either ignorant of, or defiant towards, the established Law given through Moses.