Yohanes 8:39
Konteks8:39 They answered him, 1 “Abraham is our father!” 2 Jesus replied, 3 “If you are 4 Abraham’s children, you would be doing 5 the deeds of Abraham.
Yohanes 8:58
Konteks8:58 Jesus said to them, “I tell you the solemn truth, 6 before Abraham came into existence, 7 I am!” 8
Yohanes 8:56-57
Konteks8:56 Your father Abraham was overjoyed 9 to see my day, and he saw it and was glad.” 10
8:57 Then the Judeans 11 replied, 12 “You are not yet fifty years old! 13 Have 14 you seen Abraham?”
Yohanes 8:53
Konteks8:53 You aren’t greater than our father Abraham who died, are you? 15 And the prophets died too! Who do you claim to be?”
Yohanes 8:37
Konteks8:37 I know that you are Abraham’s descendants. 16 But you want 17 to kill me, because my teaching 18 makes no progress among you. 19
Yohanes 8:33
Konteks8:33 “We are descendants 20 of Abraham,” they replied, 21 “and have never been anyone’s slaves! How can you say, 22 ‘You will become free’?”
Yohanes 8:40
Konteks8:40 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
Yohanes 8:52
Konteks8:52 Then 26 the Judeans 27 responded, 28 “Now we know you’re possessed by a demon! 29 Both Abraham and the prophets died, and yet 30 you say, ‘If anyone obeys 31 my teaching, 32 he will never experience 33 death.’ 34
[8:39] 1 tn Grk “They answered and said to him.”
[8:39] 2 tn Or “Our father is Abraham.”
[8:39] 3 tn Grk “Jesus said to them.”
[8:39] 4 tc Although most
[8:39] 5 tc Some important
[8:39] tn Or “you would do.”
[8:58] 6 tn Grk “Truly, truly, I say to you.”
[8:58] 7 tn Grk “before Abraham was.”
[8:58] 8 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).
[8:56] 9 tn Or “rejoiced greatly.”
[8:56] 10 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] 11 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] 12 tn Grk “said to him.”
[8:57] 13 tn Grk ‘You do not yet have fifty years” (an idiom).
[8:53] 15 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?”).
[8:37] 16 tn Grk “seed” (an idiom).
[8:37] 17 tn Grk “you are seeking.”
[8:37] 19 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.
[8:33] 20 tn Grk “We are the seed” (an idiom).
[8:33] 21 tn Grk “They answered to him.”
[8:33] 22 tn Or “How is it that you say.”
[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.
[8:52] 26 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 Ë1,13 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] 27 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] 28 tn Grk “said to him.”
[8:52] 29 tn Grk “you have a demon.”
[8:52] 30 tn “Yet” has been supplied to show the contrastive element present in the context.
[8:52] 31 tn Grk “If anyone keeps.”
[8:52] 33 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] 34 tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.
