Yohanes 8:48-52
Konteks8:48 The Judeans 1 replied, 2 “Aren’t we correct in saying 3 that you are a Samaritan and are possessed by a demon?” 4 8:49 Jesus answered, “I am not possessed by a demon, 5 but I honor my Father – and yet 6 you dishonor me. 8:50 I am not trying to get 7 praise for myself. 8 There is one who demands 9 it, and he also judges. 10 8:51 I tell you the solemn truth, 11 if anyone obeys 12 my teaching, 13 he will never see death.” 14
8:52 Then 15 the Judeans 16 responded, 17 “Now we know you’re possessed by a demon! 18 Both Abraham and the prophets died, and yet 19 you say, ‘If anyone obeys 20 my teaching, 21 he will never experience 22 death.’ 23
[8:48] 1 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.
[8:48] 2 tn Grk “answered and said to him.”
[8:48] 3 tn Grk “Do we not say rightly.”
[8:48] 4 tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). 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.
[8:49] 5 tn Grk “I do not have a demon.”
[8:49] 6 tn “Yet” is supplied to show the contrastive element present in the context.
[8:50] 7 tn Grk “I am not seeking.”
[8:50] 10 tn Or “will be the judge.”
[8:51] 11 tn Grk “Truly, truly, I say to you.”
[8:51] 12 tn Grk “If anyone keeps.”
[8:51] 14 tn Grk “he will never see death forever.” The Greek negative here is emphatic.
[8:51] 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.
[8:52] 15 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] 16 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] 17 tn Grk “said to him.”
[8:52] 18 tn Grk “you have a demon.”
[8:52] 19 tn “Yet” has been supplied to show the contrastive element present in the context.
[8:52] 20 tn Grk “If anyone keeps.”
[8:52] 22 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] 23 tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.
