John 8:28–59

Footnotes

1. 59 Grk “Then Jesus said to them” (the words “to them” are not found in all ).
2. 60 Grk “that I am.” See the note on this phrase in v. .
3. 61 Grk “I do nothing from myself.”
4. 62 Grk “but just as the Father taught me, these things I speak.”
5. 63 That is, “he has not abandoned me.”
6. 64 The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.
7. 65 Grk “to the Jews.” In NT usage the term Ἰουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “ ‘The Jews’ in the Gospel of John,” 26 [1975]: 401–9; also Ἰουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).
8. 66 Grk “If you continue in my word.”
9. 67 Or “truly.”
10. 68 Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea. The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [], 457).
11. 69 Grk “We are the seed” (an idiom).
12. 70 Grk “They answered to him.”
13. 71 Or “How is it that you say.”
14. 72 Grk “Truly, truly, I say to you.”
15. 73 Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiōn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.
16. 74 See the note on the word “slaves” in .
17. 75 Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).
18. 76 Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).
19. 77 Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).
20. 78 Grk “seed” (an idiom).
21. 79 Grk “you are seeking.”
22. 80 Grk “my word.”
23. 81 Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See χωρέω 2.
24. 82 The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (humōn, “your”) follows the second mention of “father” in this verse (as it does in the majority of ); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 f1, 13 33 𝔐 it sy). No pronoun here is read by 𝔓66, 75 B C L 070 This problem cannot be isolated from the second in the verse, however. See that discussion below.
25. 83 Grk “The things which I have seen with the Father I speak about.”
26. 84 Grk “and you.”
27. 85 A few significant witnesses lack ὑμῶν (humōn, “your”) here (𝔓66, 75 B L W 070 ), while the majority have the pronoun (א C D Θ Ψ 0250 f1, 13 33 565 892 𝔐 lat sy). However, these do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patros humōn poieite), τῷ πατρὶ ὑμῶν (tō patri humōn), and τῷ πατρὶ ὑμῶν ταῦτα (tō patri humōn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.
28. 86 Grk “They answered and said to him.”
29. 87 Or “Our father is Abraham.”
30. 88 Grk “Jesus said to them.”
31. 89 Although most (C W Θ Ψ 0250 f1, 13 33 𝔐) have the imperfect ἦτε (ēte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (𝔓66, 75 א B D L 070 lat).
32. 90 Some important (𝔓66 B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א2 C K L N Δ Ψ f1, 13 33 565 579 892 ) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (𝔓75 א* B2 D W Γ Θ 070 0250 1424 ). Or “you would do.”
33. 91 Grk “seeking.”
34. 92 Grk “has spoken to you.”
35. 93 The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.
36. 94 The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
37. 95 Important and early witnesses (א B L W 070 it sys,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; 𝔓66, 75 C D Θ Ψ 0250 f13 33 𝔐). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. has the conjunction in brackets, indicating some doubt as to its authenticity.
38. 96 Grk “him”; the referent (Jesus) is specified in the translation for clarity.
39. 97 We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.
40. 98 Grk “Jesus said to them.”
41. 99 Or “I came from God and have arrived.”
42. 100 Grk “For I.” Here γάρ (gar) has not been translated.
43. 101 Grk “from myself.”
44. 102 Grk “that one” (referring to God).
45. 103 Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.
46. 104 Grk “my word.”
47. 105 The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
48. 106 Many translations read “You are of your father the devil” (, , , ) or “You belong to your father, the devil” (), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).
49. 107 Grk “the desires of your father you want to do.”
50. 108 Grk “That one” (referring to the devil).
51. 109 Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
52. 110 Grk “Whenever he speaks the lie.”
53. 111 Grk “he speaks from his own.”
54. 112 Grk “because he is a liar and the father of it.”
55. 113 Or “because I tell you.”
56. 114 Or “can convict me.”
57. 115 Or “of having sinned”; Grk “of sin.”
58. 116 Or “if I tell you.”
59. 117 Grk “who is of.”
60. 118 Grk “to God hears” (in the sense of listening to something and responding to it).
61. 119 Grk “you do not hear” (in the sense of listening to something and responding to it).
62. 120 Grk “you are not of God.”
63. 121 Grk “the Jews.” See the note on this term in v. . Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. Ἰουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.
64. 122 Grk “answered and said to him.”
65. 123 Grk “Do we not say rightly.”
66. 124 Grk “and have a demon.” It is not clear what is meant by the charge της εἶ σὺ καὶ δαιμόνιον ἔχεις (Samaritēs ei su kai daimonion echeis). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14–24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.
67. 125 Grk “I do not have a demon.”
68. 126 “Yet” is supplied to show the contrastive element present in the context.
69. 127 Grk “I am not seeking.”
70. 128 Grk “my glory.”
71. 129 Grk “who seeks.”
72. 130 Or “will be the judge.”
73. 131 Grk “Truly, truly, I say to you.”
74. 132 Grk “If anyone keeps.”
75. 133 Grk “my word.”
76. 134 Grk “he will never see death forever.” The Greek negative here is emphatic. Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.
77. 135 Important and early witnesses (𝔓66 א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; 𝔓75 D L Ψ 070 f1, 13 33 𝔐 lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (𝔓75) has the conjunction, the combination of 𝔓66 א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. has the conjunction in brackets, indicating some doubt as to its authenticity.
78. 136 Grk “the Jews.” See the note on this term in v. . Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. Ἰουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).
79. 137 Grk “said to him.”
80. 138 Grk “you have a demon.”
81. 139 “Yet” has been supplied to show the contrastive element present in the context.
82. 140 Grk “If anyone keeps.”
83. 141 Grk “my word.”
84. 142 Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. γεύομαι 2).
85. 143 Grk “he will never taste of death forever.” The Greek negative here is emphatic.
86. 144 Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
87. 145 Grk “Jesus answered.”
88. 146 Grk “is nothing.”
89. 147 The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
90. 148 Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.
91. 149 Grk “If I say, ‘I do not know him.’ ”
92. 150 Grk “I keep.”
93. 151 Grk “his word.”
94. 152 Or “rejoiced greatly.”
95. 153 What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13–15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice—an occasion of certain rejoicing.
96. 154 Grk “Then the Jews.” See the note on this term in v. . Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. Ἰουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.
97. 155 Grk “said to him.”
98. 156 Grk ‘You do not yet have fifty years” (an idiom).
99. 157 Grk “And have.”
100. 158 Grk “Truly, truly, I say to you.”
101. 159 Grk “before Abraham was.”
102. 160 I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).
103. 161 Grk “they took up.”
104. 162 Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
105. 163 Most later witnesses (A Θc f1, 13 𝔐) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielthōn dia mesou kai parēgen houtōs), while many others have similar permutations (so א1, 2 C L N Ψ 070 33 579 892 1241 ). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several αὐτῶν ἐπορεύετο καί [autōn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragōn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (𝔓66, 75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain. Grk “from the temple.”