Yohanes 2:23-25
Konteks2:23 Now while Jesus 1 was in Jerusalem 2 at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. 3 2:24 But Jesus would not entrust himself to them, because he knew all people. 4 2:25 He did not need anyone to testify about man, 5 for he knew what was in man. 6
Yohanes 8:30-47
Konteks8:30 While he was saying these things, many people 7 believed in him.
8:31 Then Jesus said to those Judeans 8 who had believed him, “If you continue to follow my teaching, 9 you are really 10 my disciples 8:32 and you will know the truth, and the truth will set you free.” 11 8:33 “We are descendants 12 of Abraham,” they replied, 13 “and have never been anyone’s slaves! How can you say, 14 ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, 15 everyone who practices 16 sin is a slave 17 of sin. 8:35 The slave does not remain in the family 18 forever, but the son remains forever. 19 8:36 So if the son 20 sets you free, you will be really free. 8:37 I know that you are Abraham’s descendants. 21 But you want 22 to kill me, because my teaching 23 makes no progress among you. 24 8:38 I am telling you the things I have seen while with the 25 Father; 26 as for you, 27 practice the things you have heard from the 28 Father!”
8:39 They answered him, 29 “Abraham is our father!” 30 Jesus replied, 31 “If you are 32 Abraham’s children, you would be doing 33 the deeds of Abraham. 8:40 But now you are trying 34 to kill me, a man who has told you 35 the truth I heard from God. Abraham did not do this! 36 8:41 You people 37 are doing the deeds of your father.”
Then 38 they said to Jesus, 39 “We were not born as a result of immorality! 40 We have only one Father, God himself.” 8:42 Jesus replied, 41 “If God were your Father, you would love me, for I have come from God and am now here. 42 I 43 have not come on my own initiative, 44 but he 45 sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept 46 my teaching. 47 8:44 You people 48 are from 49 your father the devil, and you want to do what your father desires. 50 He 51 was a murderer from the beginning, and does not uphold the truth, 52 because there is no truth in him. Whenever he lies, 53 he speaks according to his own nature, 54 because he is a liar and the father of lies. 55 8:45 But because I am telling you 56 the truth, you do not believe me. 8:46 Who among you can prove me guilty 57 of any sin? 58 If I am telling you 59 the truth, why don’t you believe me? 8:47 The one who belongs to 60 God listens and responds 61 to God’s words. You don’t listen and respond, 62 because you don’t belong to God.” 63
[2:23] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 3 sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.
[2:24] 4 tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).
[2:25] 5 tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.
[2:25] 6 tn See previous note on “man” in this verse.
[8:30] 7 tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.
[8:31] 8 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] 9 tn Grk “If you continue in my word.”
[8:32] 11 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.
[8:32] 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).
[8:33] 12 tn Grk “We are the seed” (an idiom).
[8:33] 13 tn Grk “They answered to him.”
[8:33] 14 tn Or “How is it that you say.”
[8:34] 15 tn Grk “Truly, truly, I say to you.”
[8:34] 16 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] 17 tn See the note on the word “slaves” in 4:51.
[8:35] 18 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] 19 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] 20 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] 21 tn Grk “seed” (an idiom).
[8:37] 22 tn Grk “you are seeking.”
[8:37] 24 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] 25 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] 26 tn Grk “The things which I have seen with the Father I speak about.”
[8:38] 28 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] 29 tn Grk “They answered and said to him.”
[8:39] 30 tn Or “Our father is Abraham.”
[8:39] 31 tn Grk “Jesus said to them.”
[8:39] 32 tc Although most
[8:39] 33 tc Some important
[8:39] tn Or “you would do.”
[8:40] 35 tn Grk “has spoken to you.”
[8:40] 36 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] 37 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] 38 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] 39 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
[8:41] 40 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] 41 tn Grk “Jesus said to them.”
[8:42] 42 tn Or “I came from God and have arrived.”
[8:42] 43 tn Grk “For I.” Here γάρ (gar) has not been translated.
[8:42] 44 tn Grk “from myself.”
[8:42] 45 tn Grk “that one” (referring to God).
[8:43] 46 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] 48 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
[8:44] 49 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] 50 tn Grk “the desires of your father you want to do.”
[8:44] 51 tn Grk “That one” (referring to the devil).
[8:44] 52 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
[8:44] 53 tn Grk “Whenever he speaks the lie.”
[8:44] 54 tn Grk “he speaks from his own.”
[8:44] 55 tn Grk “because he is a liar and the father of it.”
[8:45] 56 tn Or “because I tell you.”
[8:46] 57 tn Or “can convict me.”
[8:46] 58 tn Or “of having sinned”; Grk “of sin.”
[8:46] 59 tn Or “if I tell you.”
[8:47] 61 tn Grk “to God hears” (in the sense of listening to something and responding to it).
[8:47] 62 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
