Pictured to the left is a copy of a version of the New Testament, known as The Expanded Bible; being entitled: New Testament: The [ expanded ] Bible: Study The Bible While You Read. John 8:1-11 read as follows:
"Jesus went to the Mount of Olives [Ceast of Jerusalem across the Kidron Valley]. 2 But *early in the morning [at dawn] he went back to the Temple [courts; 2:14], and all the people came to him, and he sat and taught them. 3 The *teachers of the law [scribes; Cexperts in the law of Moses] and the Pharisees brought a woman who had been caught in adultery. They forced her to stand *before [or in the midst of] the people. 4 They said to Jesus, 'Teacher, this woman was caught *having sexual relations with a man who is not her husband [in the very act of committing adultery]. 5 The law of Moses commands that we stone to death every woman who does this [compare Lev. 20:10; Deut. 22:22-24]. What do you say we should do?' 6 They were asking this to *trick [trap; test] Jesus so that they could have some *charge [accusation] against him. But Jesus *bent over [stooped down] and started writing on the ground with his finger [Cwe do not know what he is writing though there has been much speculation]. 7 When they continued to ask Jesus their question, he *raised up [straightened] and said, 'Anyone here who *has never sinned [is guiltless; Tis without sin] can throw the first stone at her [Deut. 13:9; 17:7; comp. Lev. 24:14]." 8 Then Jesus *bent over [stooped down] again and wrote on the ground. 9 Those who heard Jesus began to leave one by one, first the *older men [elders] and then the others. Jesus was left there alone with the woman standing before him. 10 Jesus *raised up [straightened] again and asked her, 'Woman [Ca respectful term of address in Greek; see 2:4], where are they? Has no one *judged you guilty [condemned you]?' 11 She answered, 'No one, sir.' Then Jesus said, 'I also don't *judge you guilty [condemn you]. *You may go now, but don't sin anymore [TGo, and sin no more].'"
Moreover, Jesus ( see Matthew 5:1 ) said the following in verse seventeen: "17 'Don't think that I have come to *destroy [abolish; do away with] *the law of Moses or the teaching of the prophets [Lthe Law and the Prophets; Creferring to the OT]. I have not come to destroy them but to *bring about what they said [fulfill/complete them].'"
Furthermore, the apostle Paul ( see Colossians 1:1 ) wrote ( see 4:18, for example ) the following in ( 2:11-14; KJV; with center-column references, for example ):
"11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12 buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross."
The Greek word ( Greek [ 5498 ] ) for the word "handwriting," in verse fourteen ( above ), is defined as follows: ". . . metaph. applied in Col. ii. 14 [(where R.V. bond)] to the Mosaic law, which shows men to be chargeable with offences for which they must pay the penalty.*" [ See THE NEW THAYER'S GREEK-ENGLISH LEXICON OF THE NEW TESTAMENT, Thayer, Joseph Henry, D.D., HENDRICKSON PUBLISHERS, PEABODY, MASSACHUSETTS 01961-3473, Copyright 1979, 1981, by Jay P. Green, Sr., p. 668. ]
This means that Jesus, in bending over and writing on the ground ( as we read in verses six and eight, above ), was demonstrating that He is the fulfillment of the law of Moses ( as He stated in verse seventeen, above ).
Additionally, His response to the teachers of the law and the Pharisees ( cf. verses three and seven, above ) was based on the law of Moses ( note the references at the end of verse seven ). The prophets "based their teachings upon the laws of Moses." [ See BIBLE ALMANAC, PACKER, JAMES I., A.M., D.Phil., TENNEY, MERRILL C., A.M., Ph.D., WHITE, WILLIAM, JR., Th.M., Ph.D., THE OLD-TIME GOSPEL HOUR, LYNCHBURG, VIRGINIA, Copyright 1980 by Thomas Nelson Publishers, p. 349. ]
This means that Jesus, in giving His response to them, was demonstrating that He is the fulfillment of the prophets. Therefore, these passages from the Holy Bible clearly reveal to us that Jesus is the fulfillment of the law of Moses and the prophets.
Please study the Holy Bible ( which is God's word - see Psalm 119:65-73, 142, and 151; John 17:1, 3, and 17; and 2 Timothy 2:15; 3:16, 17, for example ). If you have any questions about the Holy Bible, you can contact me by e-mail at:
<rewillis1_1@juno.com>
<Russell E. Willis>.
NOTE: Since in-line bullets are not available in the formatting of this weblog, asterisks "*" were used to "show where to begin the replacement of a word or words before the set of brackets with the word or words within the set of brackets." [ See New Testament, The [ expanded ] Bible, THOMAS NELSON, NASHVILLE, DALLAS, MEXICO CITY, RIO DE JANEIRO, BEIJING, The Expanded Bible, New Testament, Copyright 2009 by Thomas Nelson, Inc., p. xi. ]
Moreover, since the superscript function is also not available in the formatting of this weblog, the smallest font size was used for the characters "L," "T," and "C," associated with their respective markers ( or sigla ): the complete list of the ones employed in this weblog posting is provided below:
"[ ] EXPANSION: Other possible ways of translating a word, phrase, clause, or sentence. . . ." [ Ibid. ]
"[or] ALTERNATE: A different translation possibility that takes the meaning of the original language in a different direction than the base text does. . . ." [ Ibid., p. xii. ]
"[or] ALTERNATE: A different translation possibility that takes the meaning of the original language in a different direction than the base text does. . . ." [ Ibid., p. xii. ]
"L LITERAL: A more literal rendering of the original language, allowing the reader to see why translations make varying choices. . . ." [ Ibid. ]
"T TRADITIONAL: Provides familiar terms and well-known renderings from past translations, especially those in the King James tradition. . . ." [ Ibid. ]
"T TRADITIONAL: Provides familiar terms and well-known renderings from past translations, especially those in the King James tradition. . . ." [ Ibid. ]
"C COMMENT: Briefly provides historical, cultural, theological, or other explanatory information to help readers better understand a verse or passage. . . ." [ Ibid. ]
"REFERENCE: Provides cross-references to parallel passages, quotations from or allusions to another part of the Bible. These usually appear within a bracket. . . ." [ Ibid., p. xiii. ]
