Yohanes 8:51-52

8:51 I tell you the solemn truth, ¹  if anyone obeys ²  my teaching, ³  he will never see death.” ⁴ 

8:52 Then ⁵  the Judeans ⁶  responded, ⁷  “Now we know you’re possessed by a demon! ⁸  Both Abraham and the prophets died, and yet ⁹  you say, ‘If anyone obeys ¹⁰  my teaching, ¹¹  he will never experience ¹²  death.’ ¹³ 

Yohanes 8:59

8:59 Then they picked up ¹⁴  stones to throw at him, ¹⁵  but Jesus hid himself and went out from the temple area. ¹⁶ 

[8:51]  ¹ tn Grk “Truly, truly, I say to you.”

[8:51]  ² tn Grk “If anyone keeps.”

[8:51]  ³ tn Grk “my word.”

[8:51]  ⁴ 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]  ⁵ 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 Ë^1,13 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]  ⁶ 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]  ⁷ tn Grk “said to him.”

[8:52]  ⁸ tn Grk “you have a demon.”

[8:52]  ⁹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹⁰ tn Grk “If anyone keeps.”

[8:52]  ¹¹ tn Grk “my word.”

[8:52]  ¹² 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]  ¹³ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[8:59]  ¹⁴ tn Grk “they took up.”

[8:59]  ¹⁵ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ¹⁶ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 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 [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] 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 (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”