John 8:12-59

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ¹  “I am the light of the world. ²  The one who follows me will never ³  walk in darkness, but will have the light of life.” 8:13 So the Pharisees ⁴  objected, ⁵  “You testify about yourself; your testimony is not true!” ⁶  8:14 Jesus answered, ⁷  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ⁸  do not know where I came from or where I am going. ⁹  8:15 You people ¹⁰  judge by outward appearances; ¹¹  I do not judge anyone. ¹²  8:16 But if I judge, my evaluation is accurate, ¹³  because I am not alone when I judge, ¹⁴  but I and the Father who sent me do so together. ¹⁵  8:17 It is written in your law that the testimony of two men is true. ¹⁶  8:18 I testify about myself ¹⁷  and the Father who sent me testifies about me.”

8:19 Then they began asking ¹⁸  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” ¹⁹  8:20 (Jesus ²⁰  spoke these words near the offering box ²¹  while he was teaching in the temple courts. ²²  No one seized him because his time ²³  had not yet come.) ²⁴ 

Where Jesus Came From and Where He is Going

8:21 Then Jesus ²⁵  said to them again, ²⁶  “I am going away, and you will look for me ²⁷  but will die in your sin. ²⁸  Where I am going you cannot come.” 8:22 So the Jewish leaders ²⁹  began to say, ³⁰  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’” 8:23 Jesus replied, ³¹  “You people ³²  are from below; I am from above. You people are from this world; I am not from this world. 8:24 Thus I told you ³³  that you will die in your sins. For unless you believe that I am he, ³⁴  you will die in your sins.”

8:25 So they said to him, “Who are you?” Jesus replied, ³⁵  “What I have told you from the beginning. 8:26 I have many things to say and to judge ³⁶  about you, but the Father ³⁷  who sent me is truthful, ³⁸  and the things I have heard from him I speak to the world.” ³⁹  8:27 (They did not understand that he was telling them about his Father.) ⁴⁰ 

8:28 Then Jesus said, ⁴¹  “When you lift up the Son of Man, then you will know that I am he, ⁴²  and I do nothing on my own initiative, ⁴³  but I speak just what the Father taught me. ⁴⁴  8:29 And the one who sent me is with me. He has not left me alone, ⁴⁵  because I always do those things that please him.” 8:30 While he was saying these things, many people ⁴⁶  believed in him.

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ⁴⁷  who had believed him, “If you continue to follow my teaching, ⁴⁸  you are really ⁴⁹  my disciples 8:32 and you will know the truth, and the truth will set you free.” ⁵⁰  8:33 “We are descendants ⁵¹  of Abraham,” they replied, ⁵²  “and have never been anyone’s slaves! How can you say, ⁵³  ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, ⁵⁴  everyone who practices ⁵⁵  sin is a slave ⁵⁶  of sin. 8:35 The slave does not remain in the family ⁵⁷  forever, but the son remains forever. ⁵⁸  8:36 So if the son ⁵⁹  sets you free, you will be really free. 8:37 I know that you are Abraham’s descendants. ⁶⁰  But you want ⁶¹  to kill me, because my teaching ⁶²  makes no progress among you. ⁶³  8:38 I am telling you the things I have seen while with the ⁶⁴  Father; ⁶⁵  as for you, ⁶⁶  practice the things you have heard from the ⁶⁷  Father!”

8:39 They answered him, ⁶⁸  “Abraham is our father!” ⁶⁹  Jesus replied, ⁷⁰  “If you are ⁷¹  Abraham’s children, you would be doing ⁷²  the deeds of Abraham. 8:40 But now you are trying ⁷³  to kill me, a man who has told you ⁷⁴  the truth I heard from God. Abraham did not do this! ⁷⁵  8:41 You people ⁷⁶  are doing the deeds of your father.”

Then ⁷⁷  they said to Jesus, ⁷⁸  “We were not born as a result of immorality! ⁷⁹  We have only one Father, God himself.” 8:42 Jesus replied, ⁸⁰  “If God were your Father, you would love me, for I have come from God and am now here. ⁸¹  I ⁸²  have not come on my own initiative, ⁸³  but he ⁸⁴  sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept ⁸⁵  my teaching. ⁸⁶  8:44 You people ⁸⁷  are from ⁸⁸  your father the devil, and you want to do what your father desires. ⁸⁹  He ⁹⁰  was a murderer from the beginning, and does not uphold the truth, ⁹¹  because there is no truth in him. Whenever he lies, ⁹²  he speaks according to his own nature, ⁹³  because he is a liar and the father of lies. ⁹⁴  8:45 But because I am telling you ⁹⁵  the truth, you do not believe me. 8:46 Who among you can prove me guilty ⁹⁶  of any sin? ⁹⁷  If I am telling you ⁹⁸  the truth, why don’t you believe me? 8:47 The one who belongs to ⁹⁹  God listens and responds ¹⁰⁰  to God’s words. You don’t listen and respond, ¹⁰¹  because you don’t belong to God.” ¹⁰² 

8:48 The Judeans ¹⁰³  replied, ¹⁰⁴  “Aren’t we correct in saying ¹⁰⁵  that you are a Samaritan and are possessed by a demon?” ¹⁰⁶  8:49 Jesus answered, “I am not possessed by a demon, ¹⁰⁷  but I honor my Father – and yet ¹⁰⁸  you dishonor me. 8:50 I am not trying to get ¹⁰⁹  praise for myself. ¹¹⁰  There is one who demands ¹¹¹  it, and he also judges. ¹¹²  8:51 I tell you the solemn truth, ¹¹³  if anyone obeys ¹¹⁴  my teaching, ¹¹⁵  he will never see death.” ¹¹⁶ 

8:52 Then ¹¹⁷  the Judeans ¹¹⁸  responded, ¹¹⁹  “Now we know you’re possessed by a demon! ¹²⁰  Both Abraham and the prophets died, and yet ¹²¹  you say, ‘If anyone obeys ¹²²  my teaching, ¹²³  he will never experience ¹²⁴  death.’ ¹²⁵  8:53 You aren’t greater than our father Abraham who died, are you? ¹²⁶  And the prophets died too! Who do you claim to be?” 8:54 Jesus replied, ¹²⁷  “If I glorify myself, my glory is worthless. ¹²⁸  The one who glorifies me is my Father, about whom you people ¹²⁹  say, ‘He is our God.’ 8:55 Yet ¹³⁰  you do not know him, but I know him. If I were to say that I do not know him, ¹³¹  I would be a liar like you. But I do know him, and I obey ¹³²  his teaching. ¹³³  8:56 Your father Abraham was overjoyed ¹³⁴  to see my day, and he saw it and was glad.” ¹³⁵ 

8:57 Then the Judeans ¹³⁶  replied, ¹³⁷  “You are not yet fifty years old! ¹³⁸  Have ¹³⁹  you seen Abraham?” 8:58 Jesus said to them, “I tell you the solemn truth, ¹⁴⁰  before Abraham came into existence, ¹⁴¹  I am!” ¹⁴²  8:59 Then they picked up ¹⁴³  stones to throw at him, ¹⁴⁴  but Jesus hid himself and went out from the temple area. ¹⁴⁵ 

[8:12]  ¹ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ² sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ³ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[8:13]  ⁴ sn See the note on Pharisees in 1:24.

[8:13]  ⁵ tn Grk “Then the Pharisees said to him.”

[8:13]  ⁶ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[8:14]  ⁷ tn Grk “Jesus answered and said to them.”

[8:14]  ⁸ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ⁹ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

[8:15]  ¹⁰ tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.

[8:15]  ¹¹ tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.

[8:15]  ¹² sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.

[8:16]  ¹³ tn Grk “my judgment is true.”

[8:16]  ¹⁴ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ¹⁵ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[8:17]  ¹⁶ sn An allusion to Deut 17:6.

[8:18]  ¹⁷ tn Grk “I am the one who testifies about myself.”

[8:19]  ¹⁸ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  ¹⁹ sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[8:20]  ²⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ²¹ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  ²² tn Grk “the temple.”

[8:20]  ²³ tn Grk “his hour.”

[8:20]  ²⁴ sn This is a parenthetical note by the author.

[8:21]  ²⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ²⁶ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ²⁷ tn Grk “you will seek me.”

[8:21]  ²⁸ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[8:22]  ²⁹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, 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,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ³⁰ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:23]  ³¹ tn Grk “And he said to them.”

[8:23]  ³² tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:24]  ³³ tn Grk “thus I said to you.”

[8:24]  ³⁴ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:25]  ³⁵ tn Grk “Jesus said to them.”

[8:26]  ³⁶ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ³⁷ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ³⁸ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ³⁹ tn Grk “and what things I have heard from him, these things I speak to the world.”

[8:27]  ⁴⁰ sn They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.

[8:28]  ⁴¹ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ⁴² tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ⁴³ tn Grk “I do nothing from myself.”

[8:28]  ⁴⁴ tn Grk “but just as the Father taught me, these things I speak.”

[8:29]  ⁴⁵ tn That is, “he has not abandoned me.”

[8:30]  ⁴⁶ tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

[8:31]  ⁴⁷ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (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,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 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).

[8:31]  ⁴⁸ tn Grk “If you continue in my word.”

[8:31]  ⁴⁹ tn Or “truly.”

[8:32]  ⁵⁰ tn 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.

[8:33]  ⁵¹ tn Grk “We are the seed” (an idiom).

[8:33]  ⁵² tn Grk “They answered to him.”

[8:33]  ⁵³ tn Or “How is it that you say.”

[8:34]  ⁵⁴ tn Grk “Truly, truly, I say to you.”

[8:34]  ⁵⁵ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) 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.

[8:34]  ⁵⁶ tn See the note on the word “slaves” in 4:51.

[8:35]  ⁵⁷ tn 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”).

[8:35]  ⁵⁸ sn 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).

[8:36]  ⁵⁹ tn 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).

[8:37]  ⁶⁰ tn Grk “seed” (an idiom).

[8:37]  ⁶¹ tn Grk “you are seeking.”

[8:37]  ⁶² tn Grk “my word.”

[8:37]  ⁶³ tn 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 BDAG 1094 s.v. χωρέω 2.

[8:38]  ⁶⁴ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ⁶⁵ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ⁶⁶ tn Grk “and you.”

[8:38]  ⁶⁷ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn 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.

[8:39]  ⁶⁸ tn Grk “They answered and said to him.”

[8:39]  ⁶⁹ tn Or “Our father is Abraham.”

[8:39]  ⁷⁰ tn Grk “Jesus said to them.”

[8:39]  ⁷¹ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ⁷² tc Some important mss (Ì⁶⁶ 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 Ë^1,13 33 565 579 892 pm) 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 (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:40]  ⁷³ tn Grk “seeking.”

[8:40]  ⁷⁴ tn Grk “has spoken to you.”

[8:40]  ⁷⁵ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[8:41]  ⁷⁶ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ⁷⁷ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). 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. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ⁷⁸ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ⁷⁹ sn 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.

[8:42]  ⁸⁰ tn Grk “Jesus said to them.”

[8:42]  ⁸¹ tn Or “I came from God and have arrived.”

[8:42]  ⁸² tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ⁸³ tn Grk “from myself.”

[8:42]  ⁸⁴ tn Grk “that one” (referring to God).

[8:43]  ⁸⁵ tn 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.

[8:43]  ⁸⁶ tn Grk “my word.”

[8:44]  ⁸⁷ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ⁸⁸ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), 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).

[8:44]  ⁸⁹ tn Grk “the desires of your father you want to do.”

[8:44]  ⁹⁰ tn Grk “That one” (referring to the devil).

[8:44]  ⁹¹ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ⁹² tn Grk “Whenever he speaks the lie.”

[8:44]  ⁹³ tn Grk “he speaks from his own.”

[8:44]  ⁹⁴ tn Grk “because he is a liar and the father of it.”

[8:45]  ⁹⁵ tn Or “because I tell you.”

[8:46]  ⁹⁶ tn Or “can convict me.”

[8:46]  ⁹⁷ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ⁹⁸ tn Or “if I tell you.”

[8:47]  ⁹⁹ tn Grk “who is of.”

[8:47]  ¹⁰⁰ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ¹⁰¹ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ¹⁰² tn Grk “you are not of God.”

[8:48]  ¹⁰³ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 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.

[8:48]  ¹⁰⁴ tn Grk “answered and said to him.”

[8:48]  ¹⁰⁵ tn Grk “Do we not say rightly.”

[8:48]  ¹⁰⁶ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). 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.

[8:49]  ¹⁰⁷ tn Grk “I do not have a demon.”

[8:49]  ¹⁰⁸ tn “Yet” is supplied to show the contrastive element present in the context.

[8:50]  ¹⁰⁹ tn Grk “I am not seeking.”

[8:50]  ¹¹⁰ tn Grk “my glory.”

[8:50]  ¹¹¹ tn Grk “who seeks.”

[8:50]  ¹¹² tn Or “will be the judge.”

[8:51]  ¹¹³ tn Grk “Truly, truly, I say to you.”

[8:51]  ¹¹⁴ tn Grk “If anyone keeps.”

[8:51]  ¹¹⁵ tn Grk “my word.”

[8:51]  ¹¹⁶ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[8:52]  ¹¹⁷ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ 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. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ¹¹⁸ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 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).

[8:52]  ¹¹⁹ tn Grk “said to him.”

[8:52]  ¹²⁰ tn Grk “you have a demon.”

[8:52]  ¹²¹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹²² tn Grk “If anyone keeps.”

[8:52]  ¹²³ tn Grk “my word.”

[8:52]  ¹²⁴ tn 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. BDAG 195 s.v. γεύομαι 2).

[8:52]  ¹²⁵ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[8:53]  ¹²⁶ tn Questions prefaced with μή (mh) 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?”).

[8:54]  ¹²⁷ tn Grk “Jesus answered.”

[8:54]  ¹²⁸ tn Grk “is nothing.”

[8:54]  ¹²⁹ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:55]  ¹³⁰ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ¹³¹ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ¹³² tn Grk “I keep.”

[8:55]  ¹³³ tn Grk “his word.”

[8:56]  ¹³⁴ tn Or “rejoiced greatly.”

[8:56]  ¹³⁵ tn 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.

[8:57]  ¹³⁶ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 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.

[8:57]  ¹³⁷ tn Grk “said to him.”

[8:57]  ¹³⁸ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ¹³⁹ tn Grk “And have.”

[8:58]  ¹⁴⁰ tn Grk “Truly, truly, I say to you.”

[8:58]  ¹⁴¹ tn Grk “before Abraham was.”

[8:58]  ¹⁴² sn 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).

[8:59]  ¹⁴³ tn Grk “they took up.”

[8:59]  ¹⁴⁴ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ¹⁴⁵ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] 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 (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.