What Was Jesus Writing On The Ground

What Did Jesus Write on the Ground?

Long a mystery as to what Jesus scribbled on the ground the day the scribes and Pharisees took an adulterous woman before Him, it is now revealed (John 8:3-11). When I was reading in Jeremiah one day, I was shocked to discover the solution buried deep inside the pages of the Old Testament.

Why Did Jesus Write on the Ground?

To comply with the teachings of Leviticus 20:10 and Deuteronomy 22:22-24, the scribes and Pharisees had requested that Jesus condemn the woman to death. If Jesus had told them to stone her, they would have accused Him of hypocrisy, because He was always preaching about mercy and forgiveness. If He had replied that she should not be stoned, they would have accused Him of violating the Mosaic Law. As soon as he saw what they were up to, he bent down and scrawled something on the ground, saying: “If any among you is without sin, let him be the first to cast a stone at her.” (See also John 8:7) Later, he began writing on the ground, following which they all walked away from the area where the writing was taking place.

What Was it That Jesus Wrote on the Ground?

All who turn their backs on You, O Lord, the hope of Israel, shall be put to shame. Whoever turns away from You will have their names engraved in the dust because they have abandoned the Lord, the source of all living water. (Jeremiah 17:13; Isaiah 59:13) As an aside, this chapter appears to imply that Jesus first wrote their names in the dust, and then maybe next to their names, he wrote a sin that they had done in addition to their names. They were humiliated and frustrated as they walked away from Jesus’ presence.

(See 1 Chronicles 28:9, Matthew 12:25, Matthew 22:18, John 2:25, and 1 Corinthians 14:25 for examples.) It has been suggested by the Venerable Bede (as well as St.

Jesus is the Author Who Writes and Fulfills the Law

So, the same finger that had written the Law a long time ago was also the finger that was writing on the ground at the time of this writing. As a result, because He was the originator of the Law, He was also the one who was responsible for properly interpreting and executing it (Exodus 31:18;Deuteronomy 9:10). Furthermore, as the One who was about to take upon Himself the punishment for the crimes of the adulterous woman, He had every right to show love and mercy to her as well. It’s worth noting that in Luke 11:20, Jesus alluded to the “finger of God” when He drove a demon out of a man who couldn’t talk.

The people had accused Him of casting the demon out with the might of Beelzebub, the lord of devils, according to their assumptions.

According to some who were able to discern it, Jesus’ use of the phrase “finger of God” signified that He was the same God who wrote the Law on the stone tablets and, as a result, was the Supreme Being of the universe. Photograph courtesy of Sparrowstock

Jesus Is the Only One Who Can Judge Hearts

It is important to note that, because God created man “out of the dust” (Genesis 2:7) and because He had come to “write the law on people’s hearts” (Jeremiah 31:33; Psalm 37:31; Romans 2:14-15; 2 Corinthians 3:3; Hebrews 8:10; 10:16), it is likely that when He wrote on the ground that day in the presence of the scribes and Pharisees, He had in a sense written As he sits there, he sends a warning to people who refuse to be compassionate that they will not be merciful in return (James 2:12-13), and the words, “Be merciful, as your Father is merciful” (Luke 6:36).

  1. Having done so, we may come full circle to see one final warning to the Pharisees: Do not judge, or else you will be condemned yourself.
  2. You are a letter from Christ to the world.
  3. 2 Corinthians 3:3 (New International Version) Getty Images/ginosphotos provided the image.
  4. David Kyle Foster is the host of thePure Passion Podcast as well as the author of the books Transformed Into His Image and Love Hunger.
  5. More on his perspective on sin and brokenness may be found in his most recent work, The Sexual Healing Reference Edition.

What Did Jesus Write on the Ground?

We were setting up a trap with this query in order to have something to accuse you of. However, Jesus knelt on the ground and began writing with His finger on the dirt. He stood up as they continued to interrogate Him and replied to them, “If any of you is without sin, let him be the first to hurl a stone at her.” He knelt on the ground and scribbled on the surface once more. —John 8:6–8 (KJV) What was it that Jesus was writing? It’s entertaining to draw messages in the sand, and it may be therapeutic as well.

  1. What was it that Jesus was writing?
  2. Because a crowd had gathered, the Pharisees “reminded” Jesus that, according to Moses’ rule, she should have been stoned, but they were interested in hearing what He had to say about it.
  3. Now, we shouldn’t overlook what Jesus stated in between his stooping — which is very important to the tale — but what exactly was He writing was something else entirely.
  4. This idea is mostly based on Jeremiah 17:13, which states: Because they have abandoned the Lord, the spring of life rivers, those who flee from Me will have their names recorded in the dirt.
  5. As a result, it’s possible that He was fulfilling a prophecy.
  6. What Jesus was writing is unknown to us, as is the identity of those who were exposed to His message.
  7. And whether He or the wind was responsible for wiping out that message, her crimes were pardoned.

Despite the fact that people may attempt to condemn me, You do not. All I have to do is come to You in order to get this gift. There is nothing else I can do to help you find salvation. * * * * * * * * * * * * * * * * * *

Your Turn

Have you ever wondered what Jesus wrote on the ground when he was on the cross? Consider the possibility of being one of those who are wielding a stone, ready to condemn the guilty. So, what exactly did they believe they were doing? Now put yourself in the shoes of the accused lady, who is about to be condemned and sentenced to death by hanging by her ankles. Can you imagine what it was like to be rescued from an unjust execution and to have your sins completely forgotten? Please leave a remark on our blog if you have one.

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What Did Jesus REALLY Write in the Sand?

Innumerable hypotheses have been advanced by preachers over the years. That is a question to which I believe I have a rather definitive answer. Here are a few mediocre examples. Was Jesus doodling in order to buy some extra time as He gathered His thoughts? Please give me a break. He claimed to be the Son of God. His thoughts had obviously been gathered by this point. Was He writing in the ancient language of “sandskrit”? (Please excuse the pun.) Were the names of several prostitutes that these religious pretenders had visited in town scrawled on the cross by Jesus Christ?

One intriguing interpretation is that Jesus recorded the names of each “stone-holding accuser” on a scroll, starting with the eldest and working his way down to the youngest.

All of the accusers, from the oldest to the youngest, left the room.

According to a close preacher friend of mine, Jesus knelt on the sand because the lady was present and He wanted to be there for her during those difficult moments.

Let me remind you of a paragraph from John 8:2: “At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them.” Just to refresh your memory, here is the text: 3A woman who had been caught in adultery was brought in by the professors of the law and the Pharisees.

  • According to the Law of Moses, such women were to be stoned.
  • However, Jesus knelt on the ground and began writing with his finger on the dirt.
  • ” (8)He knelt on the ground and scribbled something down.
  • Jesus sprang up and questioned her, “Woman, where have they disappeared to?” “Doesn’t anyone think you’re guilty?” 11 “There isn’t nobody, sir,” she responded.
  • “Get out of here, and get out of your sinful existence.” NIV The key to understanding the “finger-writing” verse is found in Jeremiah 17:13.
  • There was a specific procedure that would be performed in order to bring judgment if enough witnesses could be gathered to establish that adultery had truly been committed.
  • In this case, the Oral Law of God had been violated.
  • By doing so, Jesus demonstrated to his accusers that THEY were not abiding by the law, but that He would do so anyway.
  • (And by whom?) The Scribes and Pharisees disregarded the law, brought just the woman, and then proceeded to level allegations against her.
  • The accusers did not want to toss the stone because they wanted Jesus to condemn her, so they persisted in accusing her until they were expelled from the synagogue.
  • During Yom Kippur (the Day of Atonement), the Kohen HaGaddol, or High Priest, would immerse up to 11 times in aMikveh (a baptismal tank) in order to be ceremonially cleaned between each distinct segment of the day’s offerings, a practice that has continued for centuries.

When the party was over and it was time to go home, the High Priest would come out and say this verse: “‘Oh YAHWEH, the Mikvehof Israel.’ just as themikveh (purifying bath) cleansed me on this day, may the Holy One (Messiah), blessed be his name, cleanse all of Israel when He comes.” The High Priest would then leave the room and leave everyone in silence.

Since he was 12 years old, every pious Jewish man had heard the High Priest recite this poem, which he had heard every year since then.

(Even though Yom Kippur was not a Feast of Ascension, many Jews would come up for it nevertheless, due to its near proximity in time to the Feast of Booths (Tabernacles), when they were required to be present.

Jeremiah 17:13 is a Bible verse that says It reads as follows in its exact Hebrew translation: “Oh YHVH, the Immerser (BAPTIZER) of Israel, all those who depart from your ways shall be put to shame (publicly embarrassed), and those who turn aside from my ways will have their names written in the dust blotted out, for they have turned away from YHVH, the spring of life.” As a result, Jesus offered them a second chance—they might have been embarrassed and then repented in front of the Father.

  • Instead, they refused to repent, rejecting the Messiah, and as a result, their names were written in the dust as a punishment.
  • The following verse from John 8:9 is, in my opinion, the most interesting: Those who heard it were convicted by their own consciences, and they walked out one by one, beginning with the eldest and continuing until the last; and Jesus was left alone, with the lady standing in the center.
  • As they walked away, they went in order from the oldest to the youngest, with the older having heard the verse stated more frequently.
  • Jesus had recently said that He was the source of all living rivers (John 4:14).
  • Now it’s time to look at some examples of application.
  • She was well aware that what she was doing was against God’s rules and would result in death.
  • Little girls were engaged and married by the ages of twelve or thirteen, generally to an older male from the extended family, such as an uncle or grandfather.
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Daughters were often kept concealed from the rest of society until they reached adulthood.

They were unable to receive an education or be taught the Torah (the Jewish Bible).

They were seen as belonging to someone else.

He must have informed her that he was displeased with her performance, at the very least.

“All I have is this useless girl!” said the mother.

Embarrassment, dread, and disgrace.

Was her spouse physically or verbally abusive?

Was she in a state of extreme distress?

What was it that Jesus saw through those tear-stained eyes?

Perhaps this man with whom she had an affair was the only one with whom she could communicate.

Possibly he confessed his feelings for her and expressed regret that she had been forced to marry someone she didn’t want to marry.

She had violated the Law of Moses, and the punishment for adultery was stoning, which she had received.

The religious officials apprehended Mary and took her into the Temple grounds, where Jesus was speaking at the time.

Jesus was well-versed in the Scriptures.

So what was it about Jesus’ response to this woman that was so compassionate and forgiving?

They might be able to be redeemed.

The religious authorities, included the Scribes and Pharisees.

The Pharisees belonged to a middle-class family.

They scrubbed their hands till they bled, they were scared of the diseased and wicked in their society, and they were afraid of being exposed to the diseased and sinful.

Their outrage was fueled by the realization that this Rabbi might provide grace-undeserved love and forgiveness to individuals rather than laboring for a hateful, demanding God.

After claiming to be the Messiah for whom they had been waiting and praying all of their lives, Jesus appeared, performing miraculous deeds and even reviving the dead, yet he did not appear or act in the manner that they had expected.

These religious leaders were ecstatic about how hard they worked to satisfy their “inspection” God, and they were right to be so.

As a result, produce fruits worthy of repentance, and refrain from saying to yourselves, “We have Abraham as our father”” (Mat 3:7-9).

Jesus appeared to the religious leaders as the ray of hope for which they had hoped and prayed.

It is impossible to comprehend all of God’s grace.

Pretenders, religious leaders included, who believed that if they were just smart enough, worked hard enough, and prayed hard enough, they would somehow earn their way into Paradise by some miracle.

She believed she was hopelessly entangled in a never-ending cycle of sin.

God would never be able to forgive her.

All three were made available by Jesus.

“Go, and don’t sin any more.” Kevin Cornette, of the Prophecy Fellowship, provided the historical knowledge.

What did Jesus write on the ground?

8Jesus ascended to the top of the Mount of Olives. 2And early in the morning he returned to the temple, and the entire congregation gathered around him, and he sat down and taught them. 3And the scribes and Pharisees brought to him a woman who had been taken in adultery; and when they had placed her in the midst of the crowd,4they said to him, “Master, this woman was taken in adultery while she was in the act of adultery.” (5)Now the law of Moses commands that such be stoned, but what sayeth thou, O thou of little faith?

  • But Jesus leaned down and scribbled on the ground with his finger, as if he hadn’t heard them at all.
  • 9And those who heard it, having been convinced by their own conscience, walked out one by one, beginning with the oldest and progressing to the youngest: and Jesus was left alone, with the woman standing in the center.
  • 11She said, “No, Lord,” referring to a man.
  • When I was little, I used to go to Sunday school and listen to the great stories about Jesus.
  • In addition to the Virgin Mary and the stories of Mary Magdalene pouring oil on Jesus’ feet and the Samaritan woman at the well, there were the stories of the girl with an issue of blood and the woman caught in adultery as well.
  • It was the writing on the ground that Jesus made with his finger that always perplexed me about this narrative.
  • Why would he do such a thing?
  • I believe Jesus heard the answer to the Pharisee’s deceptive inquiry from a source greater than himself: that it is appropriate to acknowledge that we have all sinned before passing judgment on others.

It’s safe to say that the position of women in these ancient books has been on my thoughts a lot recently. They are really beautiful and emotional stories that have a great deal to say to us. With love, Susie, and a little help from her husband.

What was Jesus writing in the dirt/sand when the Pharisees brought to Him a woman caught in adultery?

QuestionAnswer According to John 8:1–11, the narrative of the woman caught in adultery is told. According to a condensed version of the narrative, Jesus was brought before Him by the scribes and Pharisees, who, in their ongoing efforts to trap Jesus into saying anything they might use against him, brought Him a woman who had been caught in adultery. They reminded Him that the Mosaic Law required her to be stoned to death if she did not repent of her sin. “But what do you have to say?” they inquired of Him.

  1. “If any of you is without sin, let him be the first to hurl a stone at her,” He continued once he had straightened up (John 8:7).
  2. The people began to leave one by one (verses 8–9).
  3. Both parties to adultery were supposed to be stoned, according to the law (Leviticus 20:10; Deuteronomy 22:22).
  4. They would accuse Jesus of breaking Moses’ Law if he suggested that the lady should not be stoned, and they would be right.
  5. Several theories have been advanced as to what Jesus was writing, including the notion that He was jotting down a list of the crimes done by each of the Jewish leaders who were in attendance.
  6. Both of these hypotheses are plausible, but there is no way to know for certain whether one is correct.
  7. It was impossible for Jesus to be accused of breaking the law since He maintained the lawful penalty for adultery, which was stoning.
  8. Questions about John (return to top of page) When the Pharisees brought before Jesus a woman who had been caught in adultery, what was Jesus writing in the dirt/sand?

What did Jesus write according to John 8?

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John 8

“Then thescribes and Phariseesbrought before Him a lady who had been caught in adultery, and He wrote on the ground.” Then, after they had placed her in the center of the group, they approached Him and said, “Teacher, this lady was caught in the act of adultery.” Now, Moses, according to the law, directed us to stone anybody who did such a thing. “However, what are your thoughts?” They stated this in order to put Him to the test and see if they could find something against Him to accuse Him of.

As a result, as they continued to question Him, He rose to His feet and said to them, “Let him who is without among you hurl the first stone at her.” Then He bent down and began to scribble on the dirt once more.

And Jesus was left alone, with only the lady standing in the middle of the crowd.

And Jesus responded to her by saying, “Neither do I condemn you; go and sin no more.” “ Once more he bent down and scribbled his thoughts on the dirt” (John 8:3-11)

What did Jesus write on the ground?

When this passage was written, Jews had brought a woman who had been caught in adultery to Jesus, pleading with him to pass judgment on her. This scenario was plainly a ruse: if Jesus stated they should stone her, the Jews would immediately report Him to the Romans, who would then prosecute Him for such an act in the courts of law. If Jesus stated that they should not stone her, the Jews would accuse Him of disobeying the law of Moses, and He would be executed. The religious authorities were hypocrites who orchestrated the entire scenario in order to try to capture Jesus in their trap.

  • That this is one of the only written documents by Jesus is significant.
  • In the Mishnah, the practice of writing in the sand is mentioned several times (Shabbath12.
  • of the Talmud, p.
  • This is most likely since, once He had finished writing on the ground, He invited those who were there to throw the first stone at Him.
  • The fact that Jesus wrote on the ground of the woman’s accusers’ misdeeds demonstrated His divinity and His ability to discern the hearts of people.

What did Jesus write on the ground when a woman was tried for adultery

What did Jesus write on the ground at the trial of the woman who had committed adultery with a married man? Separate things were written by Jesus on the ground. Almost certainly, Jesus wrote: “Either produce the adulterer, or you will be EXECUTED as false witnesses!” (a loose translation of God’s false witness legislation in Deuteronomy19:16-21), and “Two or three eyewitnesses are necessary to put someone to death” (a loose paraphrase of God’s false witness law in Deuteronomy19:16-21) (Deuteronomy17:619:15).

  • My argument is explained in further detail in the following essay.
  • Please read John 8:2-11 (NIV) before continuing.
  • And, once you understand why the conventional response cannot be accurate, you will be more willing to embrace what I consider to be the only viable solution to the problem.
  • Atdawnhe reappeared in the temple courtyards, where he was greeted by a throng of people who crowded around him to listen to him educate them.
  • They called her up in front of the gathering and told Jesus, “Teacher, this lady was caught in the act of adultery.” Moses told us to stone such women according to the Law.
  • However, Jesus knelt on the ground and began writing with his finger on the dirt.
  • When they heard this, those who heard it began to leave one by one, starting with the older ones, until just Jesus was left, with the lady still standing where she had been.
  • “Doesn’t anyone think you’re guilty?” “There isn’t nobody, sir,” she responded.
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“Get out of here, and get out of your sinful existence.” In addition, please keep in mind that when Christ said, “Let him who is without sin cast the first stone,” he was not requiring judges to be sinless in order to sentence anyone to death, nor was Christ requiring the Jewish people themselves to be sinless in order to participate in an execution; otherwise, Christ would be invalidating more than 20 of Jehovah’s Old Testament Civil Laws, which prescribed execution for various capital crimes.

  1. ] So, what was it that Jesus was writing on the ground throughout the trial, exactly?
  2. There is an issue with the typical argument from the “scholars,” in that it assumes that the Pharisees fled the trial simply because they were embarrassed after reading the list of their numerous faults that Christ had written on the ground.
  3. For starters, it would be rather out of character for the Pharisees to leave the trial just because they were feeling a little remorse over their transgressions, as they did in the last trial.
  4. Instead, the Pharisees always remained on the scene and were enraged with the situation.
  5. Surprise of all, during the trial of the woman who had committed adultery, Christ did not mention any of the faults of the Pharisees aloud whatsoever.
  6. As a result, given that the Pharisees were unmoved by Christ’s constant public vocal rebukes, it would be rather out of character for them to be moved by anything Christ scribbled on the ground, especially given that Christ did not speak a single word of admonition in this instance.
  7. Second, it is quite possible that the Pharisees had descended to such a level of depravity that they were no longer capable of feeling any guilt in the first instance.

Among those who were murderers (Matthew 23:34-35) and adulterers (Matthew 12:39), thieves (Matthew 21:13, Luke 19:46), and those who disobeyed their parents (Matthew 15:4), cursed their parents (Matthew 15:4), did the unpardonable sin (Matthew 12:24-32), were unrepentant (Luke 18:10-12), were covet (Matthew 23:5-7) 17.

  • and they committed a variety of other offenses.
  • That Christ declared, “For I tell you that until your purity exceeds that of the Pharisees and the teachers of the law, you will most surely not enter the kingdom of heaven,” is understandable.
  • The third point to note is that while Christ accused the Pharisees of different crimes, he had to be careful to avoid the sin of slander in order to maintain his innocent status (as recorded in Leviticus 19:16).
  • He constantly blamed them as a group, which, as I already stated, just served to enrage them even more.

If the Father told Christ which Pharisee committed which specific offense, it does not automatically make Christ a personaleyewitnessto that sin, because God’s own regulations in Deuteronomy17:619:15 state that you must be an actualeyewitnessto a specific sin in order to offer evidence about that sin in a trial.

  • Their presence at the trial and continuing pressure on Christ to deliver judgment on the adulteress would not have been tolerated by the defendants.
  • Because of these three arguments, the Church’s long-held belief that “Christ inscribed the sins of the Pharisees on the ground” cannot possibly be right in its interpretation.
  • As recorded in Luke 12:13-14, a man approached Jesus and said, “Teacher, please instruct my brother to split the inheritance with me.” “Man, who appointed me to be a judge or an arbitrator between you?” Jesus inquired.
  • This is exactly what occurred during the trial of the lady who was accused of adultery.
  • “So, what are your thoughts?” As a result of the Pharisees’ query to Christ, “Now what doYOUsay?” they are effectively appointing Christ to serve as an official judge in the woman’s court case.
  • the Pharisees and the Teachers of the Law).

However, because they did not actually catchthe adulterer while committing adultery, they could not possibly have caught the adulteress while committing adultery either, which means that their claim of catching her while committing adultery is false, and this is strong evidence that the Pharisees and Teachers of the Law are actually FALSE WITNESSES—and the punishment for being a false witness in a capital crime such as adultery is death without mercy!

For as it is written: “If a libelous witness comes forward to accuse someone of a crime, the two parties concerned in the disagreement must appear beforethe priests and judges who are now in office.” After conducting a thorough inquiry, if the witness is found to be a liar who has given false testimony against a fellow Israelite, the judges must do to the false witness what the other party had hoped the false witness would do to them.

You must eliminate the wicked from your ranks.

Show no mercy: “Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” “Show no mercy: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” (Deuteronomy 19:16-21, New International Version) The fact that the adulteress was brought to the trial without the adulterer was strong evidence that the Pharisees had never really caught either of them in the act of adultery in the first place, and that, as a result, the Pharisees and Teachers of the Lawwere false witnesses who deserved to be executed by the entire crowd of Christ’s followers who had gathered in the temple that morning to witness the execution of the Pharisees and Teachers of the Law.

As a result, if Christ had spoken this truth aloud, the large group of Christ’s followers would have surrounded the Pharisees and Teachers of the Law, preventing them from escaping.

all the Pharisees and the Teachers of the Law that falsely claimed to have caught the woman in the act of adultery).

So, in order to avoid being forced into ordering the execution of the Pharisees and Teachers of the Law, Christ simply wrote on the ground how the application of God’s false witness law would put the lives of the Pharisees and Teachers of the Law in danger if the trial went ahead as planned.

Just keep in mind that only the Pharisees and Teachers of the Law who were standing up could see what Christ had actually written, whereas Christ’s followers (who were most likely sitting on the ground) would not be in the proper position to read what Christ had written.) Consider Christ standing up and saying, “Let him who is without sin throw the first stone,” perhaps even pointing to what he had just written.

They read something like, “Produce the adulterer, or you will be executed as false witnesses!” as the Pharisees and the Teachers of the Law get closer to Christ in order to see what he has written on the ground.

As a result, before the trial began, Christ wrote something on the ground to serve as a reminder to the Pharisees about what God’s laws required of witnesses, giving them the opportunity to withdraw their charges before the trial began.

Alternatively, if Christ had not written on the ground, “Produce the adulterer, or you will be executed as false witnesses!” and instead chose to explain out loud to his followers why the Pharisees and Teachers of the Law were indeed false witnesses, Christ (the duly appointed judge) would have been forced to insist that the false witnesses not be allowed to leave, and that they must now remain for their own execution.

In the meantime, Christ knelt on the ground and scrawled something else on the ground.

In his writing, he probably paraphrased Deuteronomy 17:6 and said something along the lines of, “Two or three eyewitnesses are required to execute someone!” In addition, because all of the false witnesses had fled the courtroom for fear of their lives, Jesus was able to address the woman with the words “Woman, where are they?” “Doesn’t anyone think you’re guilty?” “There isn’t nobody, sir,” she responded.

  1. “Then neither do I condemn you,” Jesus stated emphatically.
  2. And it is for this reason that they withdrew from the trial.
  3. Furthermore, he acted in accordance with the spirit of the Law by seeking (and ultimately discovering) a basis to extend mercy to the lady as well!
  4. During the trial, Jesus did not destroy or amend any of the Mosaic Laws of justice, as some have claimed.
  5. It is only because we are ignorant of the specifics of the Old Testament Laws that we might get the incorrect conclusion that Jesus modified the law in this text.

Rather than demonstrating how poorly the Teachers of the Law comprehended the practical applications of God’s laws in the first place, their failure to anticipate the legal paradox of this story and predict the unavoidable outcome of the trial illustrates how poorly they understood God’s laws themselves.

However, it appears that the Teachers of the Law were only teaching their students how to recite the law, and not how to practice the law in a courtroom in the manner that God intended!

(Matthew 23:23; Mark 10:23) Then why have modern Christian scholars been unable to discern what Christ had written on the ground in his own words?

It is due to the fact that the attention of our contemporary Christian intellectuals and leaders is directed elsewhere (i.e.

The ancient Pharisees, as well as our current Christian leaders, have had little interest in seeing that all of God’s Old Testament Civil Laws were consistently applied in either ancient Israel or modern America, and that they were consistently applied in both ancient Israel and contemporary America.

What Words or sentences did Jesus Write on the Ground?

In fact, one of the interpretations in the ancient Church tradition that He wrote each of the presenter’s sins is theologically correct, because He demonstrated His divine feature of knowing hearts – v /Acts 1:24/ – (which feature belongs properly only to three persons: the Father, the Son (Jesus), who knows Father as Father knows Him (Matt 11:27), and the Holy Spirit who “knows the depths of God” (1 Cor.

2:10) – the epis He also forgives her, for by saying, “Neither I condemn you, go and sin no more,” he implies that the previous sin is no longer accounted to her, thus demonstrating another divine feature (again, properly belonging only to the Father, the Son, and the Holy Spirit) – the sovereign authority of forgiving sins, which ontologically speaking is nothing else than making a healing touch into one’s soul’s/depth, heart’s for sin is nothing but a scathing wound This power He demonstrated in other situations as well, for which He was seen as a blasphemer since He was thought to be a usurper and appropriator of something that should have been reserved exclusively for God (cf.

Mark 2:7 or Matthew 9:3).

With all of this in mind, it may be concluded that the legend of Jesus writing down each of the presenter’s crimes (most likely, it is inferred, the comparable acts of adultery for which they were ready to execute the woman) corresponds well with the Gospels’ teaching about the divine dignity of Jesus.

Whether this tradition is objectively true or not, that is to say, whether they truly looked at Jesus’ words written on the ground and their consciences were pricked already as a result of them before Jesus said those famous words out loud, is unclear, and John purposefully leaves a riddle for us so that we may be free to venture our own interpretations and read the text more attentively and creatively, thereby gaining a greater spiritual benefit for ourselves.

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A proposed remedy is outlined below.


The possibility and likelihood is that He inscribed the sins of a small number of the most passionate and zealous among them, the very instigators and leaders of the throng, and when they read their crimes, they dropped the stones, with the others following their example.

Earth Accuses Earth: Tracing What Jesus Wrote on the Ground

11Derrett, J. Duncan, “Law in the New Testament: The Story of the Woman Taken in Adultery,” in: Derrett, J. Duncan, “Law in the New Testament: The Story of the Woman Taken in Adultery.” 19th Century Society (NTS1963–1964)1 – 26th Century Society CrossRef Google Scholar, page 9 and page 23. Exodus 23 is still mentioned as plausible in scholarly literature, despite the fact that Derrett’s reconstruction is based entirely on supposition, as has been observed several times. See, for example, Gench and Frances Taylor’s Back to the Well: Women’s Encounters with Jesus in the Gospels (Gench and Frances Taylor, Back to the Well) (Louisville, Ky.:Westminster John Knox,2004) 138 “On the Trail of a Good Story: John 7.53–8.11 in the Gospel Tradition,” in C.

Martin, “Ciphers in the Sand: Interpretations of the Woman Taken in Adultery,” in C.

Martin, “On the Trail of a Good Story: John 7.53–8.11 in the Gospel Tradition,” in (ed.Kreitzer,Larry J.andRooke,Deborah W.;Sheffield:Sheffield Academic,2000) 63 Google Scholar;Keith, Chris, The Pericope Adulterae, the Gospel of John, and the Literacy of Jesus, The Pericope Adulterae, the Gospel of John, and the Literacy of Jesus (New Testament Tools, Studies and Documents 38;Leiden:Brill,2009) 14CrossRefGoogle Scholar is a citation.

18 Osborne, Robert E., “Pericope Adulterae,” CJT12(1966)281–83; Osborne, Robert E.

Given that the story of Susanna survives only in Greek and is unlikely to have had a Hebrew original, Jesus cannot have written Daniel (Theodotion) 13:5, “Iniquity came forth from Babylon, from elders who were judges, who were to govern the people,” because the story of Susanna survives only in Greek and is unlikely to have had a Hebrew original.

Frere, Studies in Early Roman Liturgy) for further information on the use of the pericope in the Roman stational liturgy (3 vols.; Alcuin Club Collections 30;London:Oxford University Press,1934) two numbers: three and four, eight and one-hundred and eighty-one Das Römische Capitulare Evangeliorum (The Roman Capitulare Evangeliorum), Klauser, Theodoor, Google Scholar Texte und Untersuchungen zu seiner ältesten Geschichte (Liturgiewissenschaftliche Quellen und Forschungen 28; Münster: Aschendorff,1972) Texte und Untersuchungen zu seiner ältesten Geschichte xi – xxviii are the numbers between xi and xxviii.

  • Google Scholar is a search engine that allows you to look up information on the internet.
  • JECS14(2006)497 Google Scholar is a search engine that allows you to look up information on the internet.
  • Chris, “Recent and Previous Research on the Pericope Adulterae (John 7.53–8.11),” Currents in Biblical Research6(2008)377–404.
  • A connection between the pericope and Susanna is also made in an illuminated medievalBible moralisée (Austrian NB 11794, fol.

McGann, Jerome, “A Critique of Modern Textual Criticism” (A Critique of Modern Textual Criticism) (Chicago:University of Chicago Press,1983) Google Scholar; idem, “Interpretation as a Game that Must Be Lost,” in The Scholars Art: Literary Studies in a Managed World (The Scholars Art: Literary Studies in a Managed World) (Chicago:University of Chicago Press,2006) Google Scholar;Foucault, Michel, “Nietzsche, Genealogy, History,” inLanguage, Counter-Memory, Practice (Language, Counter-Memory, Practice), vol (ed.Bonchard,D.

F.;Ithaca, N.Y.:Cornell University Press,1977) Numbers 51 and 52 Scholar;Chartier, Roger, Google Scholar On the Precipice of a Precipice: History, Language, and Cultural Practices (Baltimore, Md.:Johns Hopkins University Press,1997) 81 – 89 – 81 – 89 Google Scholar;Jauss,Hans Robert,Toward a History of Aesthetic Reception (Toward a History of Aesthetic Reception) (trans.

  • 14–15, 20–32.31 De Strycker, Émile, and others modified the Greek text.
  • Image courtesy of Wikimedia Commons.
  • Google Scholar; English translation by Elliott, James Keith, The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation Based on M.
  • James, The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation Based on M.
  • James, The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation Based on M.
  • James, The Apocryphal New Testament: A Collection of A (Oxford:Clarendon Press,1993) a range of 48 to 67 CrossRef Google Scholar is a search engine that allows you to look up information on the internet.
  • (1961), “The Protevangelium Jacobi, the Sources of Its Theme and Style, and Their Bearing on Its Date,” in Studia Evangelica Volumes II–III.
  • “The origins, genre, and significance of the first Christian midrash on the Nativity of Mary,” says the author.
  • See also the articles on the pericope adulterae, the Gospel of John, and the Proto-Gospel of James.
  • by Tjitze Baarda and edited by Tjitze Baarda and Tjitze Baarda.
  • the numbers 191 through 221 CrossRef Google Scholar.61de (Google Scholar.61de) Blaauw, Sible, Cultus, and Décor are some of the names for these artists.

Salvatoris Basilica, Sanctae Mariae Basilica, Sancti Petri Basilica (2vols.; Studi e Testi 355;Vatican City:Biblioteca Apostolica Vaticana,1994) 1: 53 – 71 (in mc) Google Scholar;Leclercq,Henri, “Stations Liturgiques,” inDictionnaire d—archéologie chrétienne et de liturgie(ed.Marrou,Henri;Paris:Librarie Letouzey et Ané,1953);Leclercq,Henri, “Stations Liturgiques,” inDictionnaire d—archéologie chrétienne e 15.2: 1653 – 57 p.m.

Google Scholar;Vogel,Cyrille,Medieval Liturgy: An Introduction to the Sources, Medieval Liturgy: An Introduction to the Sources Revised and translated by Storey, William G., Rasmussen, Niels Krough, with aid from Brooks-Leonard, John K.; Washington, D.C.: Pastoral,1981) 310 Google Scholar;Baldovin,John F.,The Urban Character of Christian Worship: The Origins, Development, and Meaning of Stational Liturgy (The Urban Character of Christian Worship: The Origins, Development, and Meaning of Stational Liturgy) (Orientalia Christiana Analecta 228;Rome:Pontificum Institutum Storiorum Orientalium,1987) 153 to 55 The following is a Google Scholar entry: Frere,Walter H.,Studies in Early Roman Liturgy2:8,87–88.

Google Scholar is a search engine that allows you to look up information on the internet.

339–397), Jerome (c.

485–580).” In fact, the narrative is discussed, paraphrased, cited, and exploited by eleven fourth- and fifth-century Latin authors, with several of them going on for extended periods of time about the events.

68 The followingMSScontain the following information: Among the manuscripts of the seventh century are the Codex Aureus (VL 15,aur); the Codex Veronensis (VL 04,b; the folia containing the pericope has been lost, but according to Buchanan, it was once there); the Codex Colbertinus (VL 6,c); the Codex Bezae (VL 02,e); the Codex Corbeiensis (VL 8,ff2); the Book of Mulling (VL M.p.th.f67 at the Würzburg Universitätsbibliothek (VL 11A, Bw).

Houghton, Hugh A.

CrossRef Google Scholar as well as Journal of Theological Studies 60(2009)1 – 21 “A Newly Identified Old Latin Gospel Manuscript: Würzburg Universitätsbibliothek M.p.th.f67,” JTS 60(2009)1 – 21 Google Scholar is a search engine that allows you to look up information on the internet.

The following MSS are not included in the story: Codex Vercellensis (VL 03,a), fourth century; Codex Brixianus (VL 10,f), sixth century; Codex Monacensis (VL 13,q), sixth or seventh century; Codex Vercellensis (VL 03,a), fourth or fifth century The paragraph was first excluded from the Codex Rehdigeranus (VL 11,l), but it was afterwards added to the margins in the ninth century, written out on another piece of parchment, and stitched into the book of John at the proper part.

82 There are several glosses in Horner’s list, including the following: “This chapter is not in the Coptic, nor in some of the Greek copies; it was translated from the Arabic.” According to MSE 1, the section on the adulteress begins at this point, and it is not found in copies of the Coptic, but it is found in some copies of the Greek and some copies of the Syriac” (MSF 2); “From the beginning of this section and up to this point is not found in Coptic, though it is found in most Arabic copies.

I discovered it in a Coptic copy.

In 1264 CE, the MSBodleian Hunt 118 and the British Museum’s Or.

Horner, George William, “The Coptic Version of the New Testament in the Northern Dialect, Otherwise Called Memphtic and Boharic: with Introduction, Critical Apparatus, and Literal English Translation,” 4 vols., London: Clarendon Press, 1898 – 1905.

Zeller, 1969) 2:428–31.91 Lewis, Agnes Smith, and Gibson, Margaret Dunlop are three women who have made significant contributions to the world of literature.

de la Garde’s Edition of the “Evangeliarium Hierosolymitanum” (London:K.

de la Garde’s Edition of the “Evangeliarium Hierosolymitanum.” (Google Scholar; repr., Jerusalem: Raritas, 1971) Google Scholar the fifth and sixth books of the Bible (xv and lv, 59–60, 242–43).

Patrologia Orientalis, vol.

1; Martyrologes et ménologes orientaux, vols.

and trans.

10, no.

According to some scholars, Family 13 of the Gospels, which is known for placing the pericopa adulterae after Luke 21:38, may have been constructed in Sicily on the basis of an eighth-century continuous text version of the Gospels that might have been generated in Sicily.

Google Scholar is a search engine that allows you to look up information on the internet.

Google Scholar is a search engine that allows you to look up information on the internet.

Greg.-Aland numbers 13 and 69 are assigned to the following locations: “Family 13 in the Gospel of John,” by Jac Perrin, is available online (paper presented at the annual meeting of the Society of Biblical Literature, San Diego, 15 November 2007).

There has recently been the discovery of an additional MS with this variant reading, ANA 4, Tirana, which has been named.

According to this odd version of the narrative, Jesus was “bowing his head and writing with his finger on the soil to proclaim their sins,” according to the text.

Mark’s Gospel,” Expositor5.2 (1895) 406; repr., David C.

Frederick C.

In addition, “and they were seeing their numerous crimes on the stones,” which is a first-of-its-kind statement, finds an interesting probable connection in a ninth-century Jesus hadith compiled by Ahmad ibn Hanbal.

‘They all except John son of Zachariah let the stones fall from their hands.'” “This is a rendition of the Gospel account detailing the stoning of an unfaithful woman, who has been turned here into a man,” the translator explains in his introduction.

ibn Hanbal, Ahmad, The Muslim Jesus: Sayings and Stories in Islamic Literature (ed.

Khalidi, Tarif;Cambridge: Harvard University Press, 2001)82 – 83.

We are thankful to Ibrahim Khalin for drawing our attention to this Jesus hadith, as well as to Kecia Ali for explaining the context in which it was spoken.

(Dumbarton Oaks Colloquium 1971;Washington, D.C.:Dumbarton Oaks,1975) seventy-five to seventy-six Deshman, Robert, “The Illustrated Gospels,” in Illuminated Greek Manuscripts from American collections: An Exhibition in Honor of Kurt Weitzmann (New York: The New York Public Library, 2000).

104, Sinope Codex).

155 According to our knowledge, the Laurenziana Gospels include the sole intact illumination of the pericope in the Byzantine tradition, a circumstance that may be related to the book’s relative lack of importance in the liturgical calendar.

(See, for example, Shigebumi Tsuji’s “Byzantine Lectionary Illustration,” in Illuminated Greek Manuscripts from American Collections, vol.

37–38.) As an example, a comparable eleventh-century Gospels held in Paris (Paris, Bibliothèque nationale cod. gr. 74), though also lavishly decorated, does not depict the pericope adulterae or other minor episodes.

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