Yohanes 8:11

8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ¹ 

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ²  who had believed him, “If you continue to follow my teaching, ³  you are really ⁴  my disciples

Yohanes 9:27

9:27 He answered, ⁵  “I told you already and you didn’t listen. ⁶  Why do you want to hear it ⁷  again? You people ⁸  don’t want to become his disciples too, do you?”

Yohanes 11:27

11:27 She replied, ⁹  “Yes, Lord, I believe ¹⁰  that you are the Christ, ¹¹  the Son of God who comes into the world.” ¹² 

[8:11]  ¹ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[8:31]  ² 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]  ³ tn Grk “If you continue in my word.”

[8:31]  ⁴ tn Or “truly.”

[9:27]  ⁵ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ⁶ tn Grk “you did not hear.”

[9:27]  ⁷ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ⁸ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[11:27]  ⁹ tn Grk “She said to him.”

[11:27]  ¹⁰ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ¹¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  sn See the note on Christ in 1:20.

[11:27]  ¹² tn Or “the Son of God, the one who comes into the world.”