Yohanes 8:14

8:14 Jesus answered, ¹  “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 ²  do not know where I came from or where I am going. ³ 

Yohanes 8:19

8:19 Then they began asking ⁴  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.” ⁵ 

Yohanes 8:23

8:23 Jesus replied, ⁶  “You people ⁷  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ⁸  “What I have told you from the beginning.

Yohanes 8:27

8:27 (They did not understand that he was telling them about his Father.) ⁹ 

Yohanes 8:33-34

8:33 “We are descendants ¹⁰  of Abraham,” they replied, ¹¹  “and have never been anyone’s slaves! How can you say, ¹²  ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, ¹³  everyone who practices ¹⁴  sin is a slave ¹⁵  of sin.

Yohanes 8:39

8:39 They answered him, ¹⁶  “Abraham is our father!” ¹⁷  Jesus replied, ¹⁸  “If you are ¹⁹  Abraham’s children, you would be doing ²⁰  the deeds of Abraham.

Yohanes 8:41-42

8:41 You people ²¹  are doing the deeds of your father.”

Then ²²  they said to Jesus, ²³  “We were not born as a result of immorality! ²⁴  We have only one Father, God himself.” 8:42 Jesus replied, ²⁵  “If God were your Father, you would love me, for I have come from God and am now here. ²⁶  I ²⁷  have not come on my own initiative, ²⁸  but he ²⁹  sent me.

Yohanes 8:59

8:59 Then they picked up ³⁰  stones to throw at him, ³¹  but Jesus hid himself and went out from the temple area. ³² 

[8:14]  ¹ tn Grk “Jesus answered and said to them.”

[8:14]  ² 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]  ³ 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.

[8:19]  ⁴ 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]  ⁵ 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).

[8:23]  ⁶ tn Grk “And he said to them.”

[8:23]  ⁷ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

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

[8:27]  ⁹ 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.

[8:33]  ¹⁰ tn Grk “We are the seed” (an idiom).

[8:33]  ¹¹ tn Grk “They answered to him.”

[8:33]  ¹² tn Or “How is it that you say.”

[8:34]  ¹³ tn Grk “Truly, truly, I say to you.”

[8:34]  ¹⁴ 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]  ¹⁵ tn See the note on the word “slaves” in 4:51.

[8:39]  ¹⁶ tn Grk “They answered and said to him.”

[8:39]  ¹⁷ tn Or “Our father is Abraham.”

[8:39]  ¹⁸ tn Grk “Jesus said to them.”

[8:39]  ¹⁹ 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]  ²⁰ 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).

[8:39]  tn Or “you would do.”

[8:41]  ²¹ 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]  ²² 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]  ²³ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ²⁴ 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]  ²⁵ tn Grk “Jesus said to them.”

[8:42]  ²⁶ tn Or “I came from God and have arrived.”

[8:42]  ²⁷ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ²⁸ tn Grk “from myself.”

[8:42]  ²⁹ tn Grk “that one” (referring to God).

[8:59]  ³⁰ tn Grk “they took up.”

[8:59]  ³¹ 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]  ³² 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.

[8:59]  tn Grk “from the temple.”