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John 8
Contemporary English Version

8 1 but Jesus walked out to the Mount of Olives. 2 Then early the next morning he went to the temple. The people came to him, and he sat down[a] and started teaching them.

3 The Pharisees and the teachers of the Law of Moses brought in a woman who had been caught in bed with a man who wasn't her husband. They made her stand in the middle of the crowd. 4 Then they said, “Teacher, this woman was caught sleeping with a man who isn't her husband. 5 (A) The Law of Moses teaches that a woman like this should be stoned to death! What do you say?”

6 They asked Jesus this question, because they wanted to test him and bring some charge against him. But Jesus simply bent over and started writing on the ground with his finger.

7 (B) They kept on asking Jesus about the woman. Finally, he stood up and said, “If any of you have never sinned, then go ahead and throw the first stone at her!” 8 Once again he bent over and began writing on the ground. 9 The people left one by one, beginning with the oldest. Finally, Jesus and the woman were there alone.

10 Jesus stood up and asked her, “Where is everyone? Isn't there anyone left to accuse you?”

11 “No sir,” the woman answered.

Then Jesus told her, “I am not going to accuse you either. You may go now, but don't sin anymore.”[b]

Jesus Is the Light for the World

12 (C) Once again Jesus spoke to the people. This time he said, “I am the light for the world! Follow me, and you won't be walking in the dark. You will have the light that gives life.”

13 (D) The Pharisees objected, “You are the only one speaking for yourself, and what you say isn't true!”

14 Jesus replied:

Even if I do speak for myself, what I say is true! I know where I came from and where I am going. But you don't know where I am from or where I am going. 15 You judge in the same way that everyone else does, but I don't judge anyone. 16 If I did judge, I would judge fairly, because I would not be doing it alone. The Father who sent me is here with me. 17 (E) Your Law requires two witnesses to prove that something is true. 18 I am one of my witnesses, and the Father who sent me is the other one.

19 “Where is your Father?” they asked.

“You don't know me or my Father!” Jesus answered. “If you knew me, you would know my Father.”

20 Jesus said this while he was still teaching in the place where the temple treasures were stored. But no one arrested him, because his time had not yet come.[c]

You Cannot Go Where I Am Going

21 Jesus also told them, “I am going away, and you will look for me. But you cannot go where I am going, and you will die with your sins unforgiven.”

22 The people asked, “Does he intend to kill himself? Is that what he means by saying we cannot go where he is going?”

23 Jesus answered, “You are from below, but I am from above. You belong to this world, but I don't. 24 This is why I said you will die with your sins unforgiven. If you don't have faith in me for who I am,[d] you will die, and your sins will not be forgiven.”

25 “Who are you?” they asked Jesus.

Jesus answered, “I am exactly who I told you at the beginning. 26 There is a lot more I could say to condemn you. But the one who sent me is truthful, and I tell the people of this world only what I have heard from him.”

27 No one understood that Jesus was talking to them about the Father.

28 Jesus went on to say, “When you have lifted up the Son of Man,[e] you will know who I am. You will also know that I don't do anything on my own. I say only what my Father taught me. 29 The one who sent me is with me. I always do what pleases him, and he will never leave me.”

30 After Jesus said this, many of the people put their faith in him.

The Truth Will Set You Free

31 Jesus told the people who had faith in him, “If you keep on obeying what I have said, you truly are my disciples. 32 (F) You will know the truth, and the truth will set you free.”

33 (G) They answered, “We are Abraham's children! We have never been anyone's slaves. How can you say we will be set free?”

34 Jesus replied:

I tell you for certain that anyone who sins is a slave of sin! 35 And slaves don't stay in the family forever, though the Son will always remain in the family. 36 If the Son gives you freedom, you are free! 37 I know that you are from Abraham's family. Yet you want to kill me, because my message isn't really in your hearts. 38 I am telling you what my Father has shown me, just as you are doing what your father has taught you.

Your Father Is the Devil

39 The people said to Jesus, “Abraham is our father!”

Jesus replied, “If you were Abraham's children, you would do what Abraham did. 40 Instead, you want to kill me for telling you the truth that God gave me. Abraham never did anything like that. 41 But you are doing exactly what your father does.”

“Don't accuse us of having someone else as our father!” they said. “We just have one father, and he is God.”

42 Jesus answered:

If God were your Father, you would love me, because I came from God and now I am here. He sent me. I did not come on my own. 43 Why can't you understand what I am talking about? Can't you stand to hear what I am saying? 44 (H) Your father is the devil, and you do exactly what he wants. He has always been a murderer and a liar. There is nothing truthful about him. He speaks on his own, and everything he says is a lie. Not only is he a liar himself, but he is also the father of all lies.

45 Everything I have told you is true, and you still refuse to have faith in me. 46 Can any of you accuse me of sin? If you cannot, why won't you have faith in me? After all, I am telling you the truth. 47 Anyone who belongs to God will listen to his message. But you refuse to listen, because you don't belong to God.

Jesus and Abraham

48 The people told Jesus, “We were right to say that you are a Samaritan[f] and that you have a demon in you!”

49 Jesus answered, “I don't have a demon in me. I honor my Father, and you refuse to honor me. 50 I don't want honor for myself. But there is one who wants me to be honored, and he is also the one who judges. 51 I tell you for certain that if you obey my words, you will never die.”

52 Then the people said, “Now we are sure that you have a demon. Abraham is dead, and so are the prophets. How can you say that no one who obeys your words will ever die? 53 Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?”

54 Jesus replied, “If I honored myself, it would mean nothing. My Father is the one who honors me. You claim that he is your God, 55 even though you don't really know him. If I said I didn't know him, I would be a liar, just like all of you. But I know him, and I do what he says. 56 Your father Abraham was really glad to see me.”

57 “You are not even 50 years old!” they said. “How could you have seen Abraham?”

58 Jesus answered, “I tell you for certain that even before Abraham was, I was, and I am.”[g] 59 The people picked up stones to kill Jesus, but he hid and left the temple.

Footnotes

  1. 8.2 sat down: See the note at 6.3,4.
  2. 8.11 don't sin anymore: Verses 1-11 are not in some manuscripts. In other manuscripts these verses are placed after 7.36 or after 21.25 or after Luke 21.38, with some differences in the text.
  3. 8.20 his time had not yet come: See the note at 2.4.
  4. 8.24 I am: For the Jewish people the most holy name of God is “Yahweh,” which may be translated “I am.” In the Gospel of John “I am” is sometimes used by Jesus to show that he is that one.
  5. 8.28 lifted up the Son of Man: See the note at 7.39.
  6. 8.48 Samaritan: See 4.9 and the note there.
  7. 8.58 I am: See the note at 8.24.
Close NP

Jan 8
Nowe Przymierze

Jezus i kobieta przyłapana na cudzołóstwie

8 Jezus natomiast udał się na Górę Oliwną, 2 lecz wczesnym rankiem znów zjawił się w świątyni. Cały lud zaczął się przy Nim gromadzić, a On usiadł i rozpoczął nauczanie. 3 Wtedy znawcy Prawa i faryzeusze przyprowadzili kobietę przyłapaną na cudzołóstwie. Postawili ją wobec wszystkich 4 i powiedzieli do Niego: Nauczycielu, tę kobietę schwytano w chwili, gdy cudzołożyła. 5 Mojżesz w Prawie nakazał nam takie kamienować. A Ty co mówisz?

6 Pytali o to, by Go wystawić na próbę, bo szukali podstawy do oskarżenia Go. Jezus zaś schylił się i zaczął pisać palcem po ziemi. 7 A gdy tak nalegali z pytaniem, wyprostował się i powiedział do nich: Kto z was jest bez grzechu, niech pierwszy rzuci w nią kamieniem. 8 Po tych słowach znów się schylił i pisał po ziemi.

9 Gdy to usłyszeli, zaczęli odchodzić jeden po drugim, poczynając od starszych. W końcu pozostał On sam oraz kobieta stojąca pośrodku. 10 Wtedy podniósł się i zapytał: Kobieto, gdzie oni są? Nikt cię nie potępił?

11 Odpowiedziała: Nikt, Panie!

A Jezus: Ja też cię nie potępiam: Idź i odtąd już nie grzesz.

Jezus światłem świata

12 Jezus znów skierował do nich słowa: Ja jestem światłem świata. Kto idzie za Mną, na pewno nie będzie błądził w ciemności, lecz będzie miał światło życia.

13 Wówczas faryzeusze zwrócili się do Niego: Ty sam o sobie świadczysz, dlatego Twoje świadectwo nie jest wiarygodne.

14 Jezus im odpowiedział: Nawet jeśli Ja świadczę o sobie samym, moje świadectwo jest prawdziwe, gdyż wiem, skąd przybyłem i dokąd zmierzam; wy natomiast nie wiecie, skąd przychodzę i dokąd zmierzam. 15 Wy sądzicie według ciała, Ja nikogo nie sądzę. 16 A nawet jeśli Ja sądzę, mój sąd jest słuszny, gdyż nie jestem sam — jest ze Mną Ten, który Mnie posłał. 17 Wasze Prawo stanowi, że świadectwo dwóch ludzi jest wiarygodne. 18 Ja sam świadczę o sobie i świadczy o Mnie Ojciec, który Mnie posłał.

19 Zaczęli Go zatem pytać: Gdzie jest Twój Ojciec? Jezus im odpowiedział: Wy nie znacie ani Mnie, ani mego Ojca. Gdybyście Mnie poznali, poznalibyście i mego Ojca. 20 Te słowa wypowiedział przy skarbcu, gdy nauczał w świątyni. Nikt Go wówczas nie schwytał, gdyż jeszcze nie nadeszła Jego godzina.

Tragedia zaprzepaszczonej możliwości

21 Ponownie zatem skierował do nich słowa: Ja odchodzę. Będziecie Mnie szukać i poumieracie w swoim grzechu — dokąd Ja odchodzę, wy nie zdołacie przyjść.

22 Żydzi zaczęli się więc zastanawiać: Czyżby chciał odebrać sobie życie, że mówi: Dokąd Ja odchodzę, wy nie zdołacie przyjść?

23 A On ciągnął dalej: Wy jesteście z niskości, Ja jestem z wysoka. Wy jesteście z tego świata, a Ja nie jestem z tego świata. 24 Powiedziałem wam więc, że poumieracie w swoich grzechach. Jeśli bowiem nie uwierzycie, że to Ja jestem, umrzecie w swoich grzechach.

25 Pytali Go zatem: Kim Ty jesteś?

Przede wszystkim tym, za kogo się podaję — odpowiedział Jezus. 26 Wiele mógłbym o was powiedzieć i wydać niejeden sąd, lecz Ten, który Mnie posłał, jest godny wiary, a Ja przekazuję światu to, co usłyszałem od Niego. 27 Nie zrozumieli jednak, że im mówił o Ojcu.

28 Wówczas Jezus powiedział im: Gdy wywyższycie Syna Człowieczego, wtedy poznacie, że to Ja jestem i że nic sam z siebie nie czynię, lecz mówię tak, jak Mnie nauczył Ojciec. 29 A Ten, który Mnie posłał, jest ze Mną. Nie zostawił Mnie samego, gdyż Ja zawsze czynię to, co się Jemu podoba.

Droga do prawdziwej wolności

30 Gdy to mówił, wielu w Niego uwierzyło. 31 I właśnie do tych Żydów, którzy uwierzyli, Jezus powiedział: Jeśli wytrwacie w moim Słowie, to istotnie jesteście moimi uczniami 32 i poznacie prawdę, a prawda was wyzwoli.

33 Odpowiedzieli: Jesteśmy z rodu Abrahama i nigdy nie byliśmy niczyimi niewolnikami. Jak możesz mówić: Staniecie się wolni?

34 Jezus na to: Ręczę i zapewniam, każdy, kto grzeszy, jest niewolnikiem grzechu. 35 Niewolnik opuści kiedyś dom, w którym służy, syn jednak pozostanie w rodzinie na zawsze. 36 Jeśli więc Syn was wyzwoli, będziecie naprawdę wolni. 37 Wiem, że jesteście z rodu Abrahama, lecz usiłujecie Mnie zabić, gdyż nie ma w was miejsca dla mego Słowa. 38 Mówię to, co Ja widziałem u Ojca, i wy też czynicie to, co słyszeliście u waszego ojca.

39 Odpowiedzieli Mu: Naszym ojcem jest Abraham.

Gdybyście byli dziećmi Abrahama — zauważył Jezus — postępowalibyście tak, jak Abraham. 40 Wy natomiast chcecie Mnie zabić — człowieka, który powiedział wam prawdę usłyszaną od Boga. Tego Abraham nie czynił. 41 Wy postępujecie tak, jak wasz ojciec.

Powiedzieli Mu: My nie urodziliśmy się z nierządu; mamy jednego Ojca — Boga.

42 Jezus na to: Gdyby Bóg był waszym Ojcem, darzylibyście Mnie miłością, ponieważ Ja wyszedłem od Boga i oto jestem. Nie przyszedłem bowiem od siebie samego, ale On Mnie posłał. 43 Dlaczego nie rozumiecie tego, co mówię? Dlatego, że nie jesteście w stanie słuchać mojego Słowa. 44 Waszym ojcem jest diabeł i to jego żądze chcecie zaspokajać. On od początku był mordercą i nie wytrwał w prawdzie, ponieważ w nim nie ma prawdy. Kiedy kłamie, przemawia własnym językiem, gdyż jest kłamcą, a nawet ojcem kłamstwa. 45 Mnie natomiast, ponieważ mówię prawdę, nie wierzycie. 46 Kto z was może dowieść Mi grzechu? A jeśli mówię prawdę, dlaczego Mi nie wierzycie? 47 Kto jest z Boga, słucha słów Bożych. Wy nie słuchacie dlatego, że nie jesteście z Boga.

48 Żydzi odpowiedzieli Mu: Czy nie mamy racji, że jesteś Samarytaninem i masz demona?

49 Jezus na to: Ja nie mam demona, ale czczę mego Ojca, a wy Mnie znieważacie. 50 Ja natomiast nie szukam własnej chwały. Jest Ten, który jej szuka — i sądzi. 51 Ręczę i zapewniam, jeśli ktoś zachowa moje Słowo, na wieki nie ujrzy śmierci.

52 Wówczas Żydzi powiedzieli: Teraz jesteśmy pewni, że masz demona. Umarł Abraham i prorocy, a Ty mówisz, że jeśli ktoś zachowa Twoje Słowo, nigdy nie umrze. 53 Może przewyższasz naszego ojca Abrahama, który umarł? Albo proroków, którzy również poumierali? Za kogo Ty się uważasz?

54 Jezus odpowiedział: Jeśli Ja sam siebie otaczam chwałą, moja chwała jest niczym. To mój Ojciec otacza Mnie chwałą, Ten, o którym mówicie, że jest waszym Bogiem. 55 Nie rozpoznaliście Go, ale Ja Go znam; a gdybym powiedział, że Go nie znam, byłbym takim samym kłamcą, jak wy. Ja jednak Go znam i zachowuję Jego Słowo. 56 Abraham, wasz ojciec, był bardzo szczęśliwy, że zobaczy mój dzień. Zobaczył go też — i ucieszył się.

57 Żydzi powiedzieli więc do Niego: Nie masz jeszcze pięćdziesięciu lat, a widziałeś Abrahama?

58 Wówczas Jezus odpowiedział: Ręczę i zapewniam, zanim powstał Abraham, Ja jestem. 59 Wtedy chwycili za kamienie, aby rzucić w Niego, Jezus jednak ukrył się i wyszedł ze świątyni.

Close NET

John 8
New English Translation

8 1 But Jesus went to the Mount of Olives.[a] 2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach[b] them. 3 The experts in the law[c] and the Pharisees[d] brought a woman who had been caught committing adultery. They made her stand in front of them 4 and said to Jesus,[e] “Teacher, this woman was caught in the very act of adultery. 5 In the law Moses commanded us to stone to death[f] such women.[g] What then do you say?” 6 (Now they were asking this in an attempt to trap him, so that they could bring charges against[h] him.)[i] Jesus bent down and wrote on the ground with his finger.[j] 7 When they persisted in asking him, he stood up straight[k] and replied,[l] “Whoever among you is guiltless[m] may be the first to throw a stone at her.” 8 Then[n] he bent over again and wrote on the ground.

9 Now when they heard this, they began to drift away one at a time, starting with the older ones,[o] until Jesus was left alone with the woman standing before him. 10 Jesus stood up straight[p] and said to her, “Woman,[q] where are they? Did no one condemn you?” 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.”]][r]

Jesus as the Light of the World

12 Then Jesus spoke out again,[s] “I am the light of the world![t] The one who follows me will never[u] walk in darkness, but will have the light of life.” 13 So the Pharisees[v] objected,[w] “You testify about yourself; your testimony is not true!”[x] 14 Jesus answered,[y] “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[z] do not know where I came from or where I am going.[aa] 15 You people[ab] judge by outward appearances;[ac] I do not judge anyone.[ad] 16 But if I judge, my evaluation is accurate,[ae] because I am not alone when I judge,[af] but I and the Father who sent me do so together.[ag] 17 It is written in your law that the testimony of two men is true.[ah] 18 I testify about myself[ai] and the Father who sent me testifies about me.”

19 Then they began asking[aj] 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.”[ak] 20 (Jesus[al] spoke these words near the offering box[am] while he was teaching in the temple courts.[an] No one seized him because his time[ao] had not yet come.)[ap]

Where Jesus Came From and Where He is Going

21 Then Jesus[aq] said to them again,[ar] “I am going away, and you will look for me[as] but will die in your sin.[at] Where I am going you cannot come.” 22 So the Jewish leaders[au] began to say,[av] “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’” 23 Jesus replied,[aw] “You people[ax] are from below; I am from above. You people are from this world; I am not from this world. 24 Thus I told you[ay] that you will die in your sins. For unless you believe that I am he,[az] you will die in your sins.”

25 So they said to him, “Who are you?” Jesus replied,[ba] “What I have told you from the beginning. 26 I have many things to say and to judge[bb] about you, but the Father[bc] who sent me is truthful,[bd] and the things I have heard from him I speak to the world.”[be] 27 (They did not understand that he was telling them about his Father.)[bf]

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

Abraham’s Children and the Devil’s Children

31 Then Jesus said to those Judeans[bm] who had believed him, “If you continue to follow my teaching,[bn] you are really[bo] my disciples 32 and you will know the truth, and the truth will set you free.”[bp] 33 “We are descendants[bq] of Abraham,” they replied,[br] “and have never been anyone’s slaves! How can you say,[bs] ‘You will become free’?” 34 Jesus answered them, “I tell you the solemn truth,[bt] everyone who practices[bu] sin is a slave[bv] of sin. 35 The slave does not remain in the family[bw] forever, but the son remains forever.[bx] 36 So if the son[by] sets you free, you will be really free. 37 I know that you are Abraham’s descendants.[bz] But you want[ca] to kill me, because my teaching[cb] makes no progress among you.[cc] 38 I am telling you the things I have seen while with the[cd] Father;[ce] as for you,[cf] practice the things you have heard from the[cg] Father!”

39 They answered him,[ch] “Abraham is our father!”[ci] Jesus replied,[cj] “If you are[ck] Abraham’s children, you would be doing[cl] the deeds of Abraham. 40 But now you are trying[cm] to kill me, a man who has told you[cn] the truth I heard from God. Abraham did not do this![co] 41 You people[cp] are doing the deeds of your father.”

Then[cq] they said to Jesus,[cr] “We were not born as a result of immorality![cs] We have only one Father, God himself.” 42 Jesus replied,[ct] “If God were your Father, you would love me, for I have come from God and am now here.[cu] I[cv] have not come on my own initiative,[cw] but he[cx] sent me. 43 Why don’t you understand what I am saying? It is because you cannot accept[cy] my teaching.[cz] 44 You people[da] are from[db] your father the devil, and you want to do what your father desires.[dc] He[dd] was a murderer from the beginning, and does not uphold the truth,[de] because there is no truth in him. Whenever he lies,[df] he speaks according to his own nature,[dg] because he is a liar and the father of lies.[dh] 45 But because I am telling you[di] the truth, you do not believe me. 46 Who among you can prove me guilty[dj] of any sin?[dk] If I am telling you[dl] the truth, why don’t you believe me? 47 The one who belongs to[dm] God listens and responds[dn] to God’s words. You don’t listen and respond,[do] because you don’t belong to God.”[dp]

48 The Judeans[dq] replied,[dr] “Aren’t we correct in saying[ds] that you are a Samaritan and are possessed by a demon?”[dt] 49 Jesus answered, “I am not possessed by a demon,[du] but I honor my Father—and yet[dv] you dishonor me. 50 I am not trying to get[dw] praise for myself.[dx] There is one who demands[dy] it, and he also judges.[dz] 51 I tell you the solemn truth,[ea] if anyone obeys[eb] my teaching,[ec] he will never see death.”[ed]

52 Then[ee] the Judeans[ef] responded,[eg] “Now we know you’re possessed by a demon![eh] Both Abraham and the prophets died, and yet[ei] you say, ‘If anyone obeys[ej] my teaching,[ek] he will never experience[el] death.’[em] 53 You aren’t greater than our father Abraham who died, are you?[en] And the prophets died too! Who do you claim to be?” 54 Jesus replied,[eo] “If I glorify myself, my glory is worthless.[ep] The one who glorifies me is my Father, about whom you people[eq] say, ‘He is our God.’ 55 Yet[er] you do not know him, but I know him. If I were to say that I do not know him,[es] I would be a liar like you. But I do know him, and I obey[et] his teaching.[eu] 56 Your father Abraham was overjoyed[ev] to see my day, and he saw it and was glad.”[ew]

57 Then the Judeans[ex] replied,[ey] “You are not yet fifty years old![ez] Have[fa] you seen Abraham?” 58 Jesus said to them, “I tell you the solemn truth,[fb] before Abraham came into existence,[fc] I am!”[fd] 59 Then they picked up[fe] stones to throw at him,[ff] but Jesus was hidden from them[fg] and went out from the temple area.[fh]

Footnotes

  1. John 8:1 sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.
  2. John 8:2 tn An ingressive sense for the imperfect fits well here following the aorist participle.
  3. John 8:3 tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
  4. John 8:3 sn See the note on Pharisees in 1:24.
  5. John 8:4 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
  6. John 8:5 sn An allusion to Lev 20:10 and Deut 22:22-24.
  7. John 8:5 sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.
  8. John 8:6 tn Grk “so that they could accuse.”
  9. John 8:6 sn This is a parenthetical note by the author of 7:53-8:11.
  10. John 8:6 tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagraphō) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).
  11. John 8:7 tn Or “he straightened up.”
  12. John 8:7 tn Grk “and said to them.”
  13. John 8:7 tn Or “sinless.”
  14. John 8:8 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence of events within the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  15. John 8:9 tn Or “beginning from the eldest.”
  16. John 8:10 tn Or “straightened up.”
  17. John 8:10 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
  18. John 8:11 tc The earliest and best mss do not contain 7:53-8:11 (see note on 7:53).
  19. John 8:12 tn Grk “Then again Jesus spoke to them saying.”
  20. John 8:12 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.
  21. John 8:12 tn The double negative οὐ μή (ou mē) is emphatic in 1st century Hellenistic Greek.
  22. John 8:13 sn See the note on Pharisees in 1:24.
  23. John 8:13 tn Grk “Then the Pharisees said to him.”
  24. John 8:13 sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.
  25. John 8:14 tn Grk “Jesus answered and said to them.”
  26. John 8:14 tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.
  27. John 8:14 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.
  28. John 8:15 tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.
  29. John 8:15 tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.
  30. John 8:15 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.
  31. John 8:16 tn Grk “my judgment is true.”
  32. John 8:16 tn The phrase “when I judge” is not in the Greek text, but is implied by the context.
  33. John 8:16 tn The phrase “do so together” is not in the Greek text, but is implied by the context.
  34. John 8:17 sn An allusion to Deut 17:6.
  35. John 8:18 tn Grk “I am the one who testifies about myself.”
  36. John 8:19 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.
  37. John 8:19 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).
  38. John 8:20 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  39. John 8:20 tn The term γαζοφυλάκιον (gazophulakion) 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.sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).
  40. John 8:20 tn Grk “the temple.”
  41. John 8:20 tn Grk “his hour.”
  42. John 8:20 sn This is a parenthetical note by the author.
  43. John 8:21 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  44. John 8:21 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.
  45. John 8:21 tn Grk “you will seek me.”
  46. John 8:21 tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en tē hamartia humōn apothaneisthe) 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.
  47. John 8:22 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.
  48. John 8:22 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.
  49. John 8:23 tn Grk “And he said to them.”
  50. John 8:23 tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.
  51. John 8:24 tn Grk “thus I said to you.”
  52. John 8:24 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 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’”).sn See the note on Christ in 1:20.
  53. John 8:25 tn Grk “Jesus said to them.”
  54. John 8:26 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.
  55. John 8:26 tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.
  56. John 8:26 tn Grk “true” (in the sense of one who always tells the truth).
  57. John 8:26 tn Grk “and what things I have heard from him, these things I speak to the world.”
  58. John 8:27 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.
  59. John 8:28 tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).
  60. John 8:28 tn Grk “that I am.” See the note on this phrase in v. 24.
  61. John 8:28 tn Grk “I do nothing from myself.”
  62. John 8:28 tn Grk “but just as the Father taught me, these things I speak.”
  63. John 8:29 tn That is, “he has not abandoned me.”
  64. John 8:30 tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.
  65. John 8:31 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).
  66. John 8:31 tn Grk “If you continue in my word.”
  67. John 8:31 tn Or “truly.”
  68. John 8:32 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.sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).
  69. John 8:33 tn Grk “We are the seed” (an idiom).
  70. John 8:33 tn Grk “They answered to him.”
  71. John 8:33 tn Or “How is it that you say.”
  72. John 8:34 tn Grk “Truly, truly, I say to you.”
  73. John 8:34 tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiōn) 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.
  74. John 8:34 tn See the note on the word “slaves” in 4:51.
  75. John 8:35 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”).
  76. John 8:35 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).
  77. John 8:36 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).
  78. John 8:37 tn Grk “seed” (an idiom).
  79. John 8:37 tn Grk “you are seeking.”
  80. John 8:37 tn Grk “my word.”
  81. John 8:37 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.
  82. John 8:38 tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (humōn, “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 ƒ1,13 33 M it sy). No pronoun here is read by P66,75 B C L 070. This problem cannot be isolated from the second in the verse, however. See that discussion below.
  83. John 8:38 tn Grk “The things which I have seen with the Father I speak about.”
  84. John 8:38 tn Grk “and you.”
  85. John 8:38 tc A few significant witnesses lack ὑμῶν (humōn, “your”) here (P66,75 B L W 070), while the majority have the pronoun (א C D Θ Ψ 0250 ƒ1,13 33 565 892 M al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patros humōn poieite), τῷ πατρὶ ὑμῶν (tō patri humōn), and τῷ πατρὶ ὑμῶν ταῦτα (tō patri humōn 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.
  86. John 8:39 tn Grk “They answered and said to him.”
  87. John 8:39 tn Or “Our father is Abraham.”
  88. John 8:39 tn Grk “Jesus said to them.”
  89. John 8:39 tc Although most mss (C W Θ Ψ 0250 ƒ1,13 33 M) have the imperfect ἦτε (ēte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (P66,75 א B D L 070 lat).
  90. John 8:39 tc Some significant mss (P66 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 ƒ1,13 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 (P75 א* B2 D W Γ Θ 070 0250 1424 pm).tn Or “you would do.”
  91. John 8:40 tn Grk “seeking.”
  92. John 8:40 tn Grk “has spoken to you.”
  93. John 8:40 tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.
  94. John 8:41 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
  95. John 8:41 tc ‡ Significant 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”; P66,75 C D Θ Ψ 0250 ƒ13 33 M). 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. NA28 has the conjunction in brackets, indicating some doubt as to its authenticity.
  96. John 8:41 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
  97. John 8:41 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.
  98. John 8:42 tn Grk “Jesus said to them.”
  99. John 8:42 tn Or “I came from God and have arrived.”
  100. John 8:42 tn Grk “For I.” Here γάρ (gar) has not been translated.
  101. John 8:42 tn Grk “from myself.”
  102. John 8:42 tn Grk “that one” (referring to God).
  103. John 8:43 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.
  104. John 8:43 tn Grk “my word.”
  105. John 8:44 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
  106. John 8:44 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).
  107. John 8:44 tn Grk “the desires of your father you want to do.”
  108. John 8:44 tn Grk “That one” (referring to the devil).
  109. John 8:44 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
  110. John 8:44 tn Grk “Whenever he speaks the lie.”
  111. John 8:44 tn Grk “he speaks from his own.”
  112. John 8:44 tn Grk “because he is a liar and the father of it.”
  113. John 8:45 tn Or “because I tell you.”
  114. John 8:46 tn Or “can convict me.”
  115. John 8:46 tn Or “of having sinned”; Grk “of sin.”
  116. John 8:46 tn Or “if I tell you.”
  117. John 8:47 tn Grk “who is of.”
  118. John 8:47 tn Grk “to God hears” (in the sense of listening to something and responding to it).
  119. John 8:47 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
  120. John 8:47 tn Grk “you are not of God.”
  121. John 8:48 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.
  122. John 8:48 tn Grk “answered and said to him.”
  123. John 8:48 tn Grk “Do we not say rightly.”
  124. John 8:48 tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samaritēs ei su kai daimonion echeis). 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.
  125. John 8:49 tn Grk “I do not have a demon.”
  126. John 8:49 tn “Yet” is supplied to show the contrastive element present in the context.
  127. John 8:50 tn Grk “I am not seeking.”
  128. John 8:50 tn Grk “my glory.”
  129. John 8:50 tn Grk “who seeks.”
  130. John 8:50 tn Or “will be the judge.”
  131. John 8:51 tn Grk “Truly, truly, I say to you.”
  132. John 8:51 tn Grk “If anyone keeps.”
  133. John 8:51 tn Grk “my word.”
  134. John 8:51 tn Grk “he will never see death forever.” The Greek negative here is emphatic.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.
  135. John 8:52 tc ‡ Significant and early witnesses (P66 א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; P75 D L Ψ 070 ƒ1,13 33 M lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (P75) has the conjunction, the combination of P66 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. NA28 has the conjunction in brackets, indicating some doubt as to its authenticity.
  136. John 8:52 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).
  137. John 8:52 tn Grk “said to him.”
  138. John 8:52 tn Grk “you have a demon.”
  139. John 8:52 tn “Yet” has been supplied to show the contrastive element present in the context.
  140. John 8:52 tn Grk “If anyone keeps.”
  141. John 8:52 tn Grk “my word.”
  142. John 8:52 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).
  143. John 8:52 tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.
  144. John 8:53 tn Questions prefaced with μή (mē) 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?”).
  145. John 8:54 tn Grk “Jesus answered.”
  146. John 8:54 tn Grk “is nothing.”
  147. John 8:54 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
  148. John 8:55 tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.
  149. John 8:55 tn Grk “If I say, ‘I do not know him.’”
  150. John 8:55 tn Grk “I keep.”
  151. John 8:55 tn Grk “his word.”
  152. John 8:56 tn Or “rejoiced greatly.”
  153. John 8:56 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.
  154. John 8:57 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.
  155. John 8:57 tn Grk “said to him.”
  156. John 8:57 tn Grk ‘You do not yet have fifty years” (an idiom).
  157. John 8:57 tn Grk “And have.”
  158. John 8:58 tn Grk “Truly, truly, I say to you.”
  159. John 8:58 tn Grk “before Abraham was.”
  160. John 8:58 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).
  161. John 8:59 tn Grk “they took up.”
  162. John 8:59 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
  163. John 8:59 tn The prepositional phrase “from them” has been supplied to clarify that the passive verb “was hidden” does not mean that Jesus turned invisible, but rather that his opponents were not able to find him at that moment.
  164. John 8:59 tc Most later witnesses (A Θc ƒ1,13 M) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielthōn dia mesou kai parēgen houtōs), while many others have similar permutations (so א1,2 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 [autōn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragōn] 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 (P66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.tn Grk “from the temple.”
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