Yohanes 8:33-51
Konteks8:33 “We are descendants 1 of Abraham,” they replied, 2 “and have never been anyone’s slaves! How can you say, 3 ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, 4 everyone who practices 5 sin is a slave 6 of sin. 8:35 The slave does not remain in the family 7 forever, but the son remains forever. 8 8:36 So if the son 9 sets you free, you will be really free. 8:37 I know that you are Abraham’s descendants. 10 But you want 11 to kill me, because my teaching 12 makes no progress among you. 13 8:38 I am telling you the things I have seen while with the 14 Father; 15 as for you, 16 practice the things you have heard from the 17 Father!”
8:39 They answered him, 18 “Abraham is our father!” 19 Jesus replied, 20 “If you are 21 Abraham’s children, you would be doing 22 the deeds of Abraham. 8:40 But now you are trying 23 to kill me, a man who has told you 24 the truth I heard from God. Abraham did not do this! 25 8:41 You people 26 are doing the deeds of your father.”
Then 27 they said to Jesus, 28 “We were not born as a result of immorality! 29 We have only one Father, God himself.” 8:42 Jesus replied, 30 “If God were your Father, you would love me, for I have come from God and am now here. 31 I 32 have not come on my own initiative, 33 but he 34 sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept 35 my teaching. 36 8:44 You people 37 are from 38 your father the devil, and you want to do what your father desires. 39 He 40 was a murderer from the beginning, and does not uphold the truth, 41 because there is no truth in him. Whenever he lies, 42 he speaks according to his own nature, 43 because he is a liar and the father of lies. 44 8:45 But because I am telling you 45 the truth, you do not believe me. 8:46 Who among you can prove me guilty 46 of any sin? 47 If I am telling you 48 the truth, why don’t you believe me? 8:47 The one who belongs to 49 God listens and responds 50 to God’s words. You don’t listen and respond, 51 because you don’t belong to God.” 52
8:48 The Judeans 53 replied, 54 “Aren’t we correct in saying 55 that you are a Samaritan and are possessed by a demon?” 56 8:49 Jesus answered, “I am not possessed by a demon, 57 but I honor my Father – and yet 58 you dishonor me. 8:50 I am not trying to get 59 praise for myself. 60 There is one who demands 61 it, and he also judges. 62 8:51 I tell you the solemn truth, 63 if anyone obeys 64 my teaching, 65 he will never see death.” 66
[8:33] 1 tn Grk “We are the seed” (an idiom).
[8:33] 2 tn Grk “They answered to him.”
[8:33] 3 tn Or “How is it that you say.”
[8:34] 4 tn Grk “Truly, truly, I say to you.”
[8:34] 5 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] 6 tn See the note on the word “slaves” in 4:51.
[8:35] 7 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] 8 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] 9 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] 10 tn Grk “seed” (an idiom).
[8:37] 11 tn Grk “you are seeking.”
[8:37] 13 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] 14 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
[8:38] 15 tn Grk “The things which I have seen with the Father I speak about.”
[8:38] 17 tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë1,13 33 565 892 Ï al lat sy). However, these
[8:39] 18 tn Grk “They answered and said to him.”
[8:39] 19 tn Or “Our father is Abraham.”
[8:39] 20 tn Grk “Jesus said to them.”
[8:39] 21 tc Although most
[8:39] 22 tc Some important
[8:39] tn Or “you would do.”
[8:40] 24 tn Grk “has spoken to you.”
[8:40] 25 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] 26 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] 27 tc ‡ 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”; Ì66,75 C D Θ Ψ 0250 Ë13 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] 28 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
[8:41] 29 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] 30 tn Grk “Jesus said to them.”
[8:42] 31 tn Or “I came from God and have arrived.”
[8:42] 32 tn Grk “For I.” Here γάρ (gar) has not been translated.
[8:42] 33 tn Grk “from myself.”
[8:42] 34 tn Grk “that one” (referring to God).
[8:43] 35 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.
[8:44] 37 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
[8:44] 38 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] 39 tn Grk “the desires of your father you want to do.”
[8:44] 40 tn Grk “That one” (referring to the devil).
[8:44] 41 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
[8:44] 42 tn Grk “Whenever he speaks the lie.”
[8:44] 43 tn Grk “he speaks from his own.”
[8:44] 44 tn Grk “because he is a liar and the father of it.”
[8:45] 45 tn Or “because I tell you.”
[8:46] 46 tn Or “can convict me.”
[8:46] 47 tn Or “of having sinned”; Grk “of sin.”
[8:46] 48 tn Or “if I tell you.”
[8:47] 50 tn Grk “to God hears” (in the sense of listening to something and responding to it).
[8:47] 51 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
[8:47] 52 tn Grk “you are not of God.”
[8:48] 53 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] 54 tn Grk “answered and said to him.”
[8:48] 55 tn Grk “Do we not say rightly.”
[8:48] 56 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] 57 tn Grk “I do not have a demon.”
[8:49] 58 tn “Yet” is supplied to show the contrastive element present in the context.
[8:50] 59 tn Grk “I am not seeking.”
[8:50] 62 tn Or “will be the judge.”
[8:51] 63 tn Grk “Truly, truly, I say to you.”
[8:51] 64 tn Grk “If anyone keeps.”
[8:51] 66 tn Grk “he will never see death forever.” The Greek negative here is emphatic.
[8:51] sn 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.
