John 8:5-6

8:5 In the law Moses commanded us to stone to death ¹  such women. ²  What then do you say?” 8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ³  him.) ⁴  Jesus bent down and wrote on the ground with his finger. ⁵ 

John 9:28-29

9:28 They ⁶  heaped insults ⁷  on him, saying, ⁸  “You are his disciple! ⁹  We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man ¹⁰  comes from!”

Matthew 19:7-8

19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ¹¹  19:8 Jesus ¹²  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ¹³  but from the beginning it was not this way.

Romans 10:5-10

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ¹⁴  10:6 But the righteousness that is by faith says: “Do not say in your heart, ¹⁵  ‘Who will ascend into heaven?’” ¹⁶  (that is, to bring Christ down) 10:7 or “Who will descend into the abyss?” ¹⁷  (that is, to bring Christ up from the dead). 10:8 But what does it say? “The word is near you, in your mouth and in your heart” ¹⁸  (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord ¹⁹  and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness ²⁰  and with the mouth one confesses and thus has salvation. ²¹ 

[8:5]  ¹ sn An allusion to Lev 20:10 and Deut 22:22-24.

[8:5]  ² sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

[8:6]  ³ tn Grk “so that they could accuse.”

[8:6]  ⁴ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ⁵ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[9:28]  ⁶ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:28]  ⁷ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ⁸ tn Grk “and said.”

[9:28]  ⁹ tn Grk “You are that one’s disciple.”

[9:29]  ¹⁰ tn Grk “where this one.”

[19:7]  ¹¹ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

[19:8]  ¹² tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  ¹³ tn Grk “heart” (a collective singular).

[10:5]  ¹⁴ sn A quotation from Lev 18:5.

[10:6]  ¹⁵ sn A quotation from Deut 9:4.

[10:6]  ¹⁶ sn A quotation from Deut 30:12.

[10:7]  ¹⁷ sn A quotation from Deut 30:13.

[10:8]  ¹⁸ sn A quotation from Deut 30:14.

[10:9]  ¹⁹ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[10:10]  ²⁰ tn Grk “believes to righteousness.”

[10:10]  ²¹ tn Grk “confesses to salvation.”