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Chapter 8
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(7:53-8:2 And they went everyone into his house. But Jesus went into the Mountain of the Olive-trees. But (in the) early morning He again became/came to the side of into the sanctuary. And every/all the people (continually) came towards Him. And having sat down He (continually) taught them.)

Word for word: 7:53 (7 words in the Greek text, not in Sinaiticus) And (they)-went everyone into the house his. 8:1 (8 words in the Greek text, not in Sinaiticus) Jesus but went into the mountain (of)-the (of)-olive-trees. 8:2 (18 words in the Greek text, not in Sinaiticus) early-morning but again (he)-became-to-the-side-of into the sanctuary and every the people (continually)-came towards him, and having-sat-down (he)-(continually)-taught them.


The Former Revelation (preliminary translation):

(When Moses had descended from the mountain Sinai) all the sons of Israel came to/towards, towards (him), and he enjoined them all things as many as the Lord had talked towards him in/on the mountain Sinai. (Ex 34:32, Greek OT)

(The Lord said to Jeremiah:) "I have taught (My people) (in the) early morning ... " (Jer 32:33b, Greek OT)

(The prophet said:) “The Mountain of the Olive-trees will be split/divided, the half of it towards upsticking/east and the half of it towards sea/west, an extremely great chaos. …” (Zech 14:4b, Greek OT)

(Jesus, the son of Sirach, said: “My) education will still give light as an early morning, and I will bring it out to light till into (that which is) far.” (Sir 24:32)


The Latter Revelation:

But (in) the days (Jesus continually/usually) was teaching in the sanctuary, but (in) the nights coming out he (continually/usually) camped in the open air into/’up to’ the mountain being called (the Mountain) of the Olive-trees. And every/all the people was (continually/repeatedly) up early in the morning towards/’in regard to’ Him in the sanctuary to hear Him. (Luke 21:37-38)

... The apostles came into, into the temple underneath/’about the time of’ the early morning and taught (the people). (Acts 5:21)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: LarsOlov Eriksson, Ad. Kolmodin, Viktor Rydberg, Anfin Skaaheim.


My own comments and speculations:

John 7:53-8:11 can possibly, but hardly probably, be authentic. Sinaiticus and most other ancient authorities omit this story. All the same I here do an exception from the rule to use Sinaiticus, prima manus as the basis of my translation. But I understand if you see some inconsistency in this judging. Therefore, if You so want, You can very well skip this passage and go directly to John 8:12.


Greek words:

elaia (olive-tree) See Rev 11:4.

kathizô (make sit down/sit down) See John 12:14-15.

laos (people) See John 11:49-50.

orthros (early morning) (in the NT + examples in the Apocrypha) Sir 24:32; John 8:2; Acts 5:21 – Esther 5:14; Judith 14:2; Luke 24:1.


Additional studies: Matt 21:1; 26:55; Mark 2:13; 11:11; 14:49; Luke 4:20; 5:3; 19:47; 20:1; John 8:20; 18:20; Rev 6:6.


(Original version 2007-12-01; revised version 2009-03-19; 2011-05-01; 2014-03-27)

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(8:3-6a But the scribes and the Pharisees lead a woman having been (and being) taken down on/’for the sake of adultery ’ (Codex Bezae: miss (of the mark of God)) and having caused her to stand in (their) middle, they say to Him: “Teacher, this woman has been (and being) taken down on/’for the sake of’ committing adultery caught in the very act. But in the law Moses enjoined us to stone (women) of such kind, so what do You say?” But they (continually) said this trying/’to try’ Him, in order that they might have/’be able to’ accuse Him.)

Word for word: 8:3 (16 words in the Greek text, not Sinaiticus) Lead but the scribes and the Pharisees (a)-woman on/'for the sake of' adultery, having-been-(and-being)-taken-down and having-caused-to-stand her in middle 8:4 (10 words in the Greek text, not Sinaiticus) (they)-say (to)-him: teacher this the woman has-been-(and-being)-taken-down on/'for the sake of' caught-in-the-very-act comitting-adultery 8:5 (14 ord i den grekiska texten, ej Sinaiticus) in but the law us Moses enjoined the-(ones) of-such-kind (to)-stone. you so what say-(you)? 8:6a (9 words in the Greek text, not Sinaiticus) this but (they)-(continually)-said trying him, in-order-that (they)-might-have (to)-accuse (of)-him.


The Former Revelation (preliminary translation):

Pharaoh (spoke) to the overseers of the people and to the scribes. (Ex 5:6b, Greek OT)

(Moses said to the people): "Why do you test the Lord?" (Ex 17:2b, Greek OT)

And the sons of Israel (continually) were in the desolate (district), and they found a man collecting woods/’pieces of wood’ (on) the day of the sabbaths. And the ones having found him collecting woods/’pieces of wood’ brought him towards ... Moses and Aaron and to every/all the synagogue of sons of Israel. ... The Lord talked towards Moses saying: "Let the man be put to death (with) death. Let every/all the synagogue throw stones at him with stones. And every/all the synagogue led him out outside the (walled) camp." (Num 15:32-33,35-36a, Greek OT)

(Moses said to “the tribes east of Jordan”:) “You will miss (the mark of God) opposite the Lord and you will have knowledge of your miss (of the mark of God), when – according to the circumstances - the bad things may take you down.” (Num 32:23b, Greek OT)

(Moses said to Israel:) "In 'first things'/'the beginning' the hand of the witnesses shall be on him (who has served other gods) to put him to death, and the hand of every/all the people upon/’with regard to’ 'last things'/'the end'. So you shall lift out the evil thing out of yourselves." (Deut 17:7, Greek OT)

(Moses said to Israel:) "The hand of the witnesses shall be ‘in the first things’/first on him (who has served other gods) to put him to death, and the hand of every/all the people upon/’with regard to’ the last things. So you shall lift out the evil out of yourselves." (Deut 17:7, Greek OT)

Moses said: "If – according to the circumstances – a man may be found ‘falling asleep’/’hving gone to bed’ in company with a woman having her habitation together with a male, you shall kill both. ... If – according to the circumstances – it may become/happen a virgin girl having been (and being) betrothed (with) a male and a man, having found her in a city, may ‘fall asleep’/’go to bed’ in company with her, you shall lead both out against the gate of their city, and they/’towards them’ shall be thrown stones in/with stones and they shall die." (Deut 22:22a,23-24a, Greek OT)

(The Lord said to the harlot Jerusalem:) "I shall procure justice (for) you (as one) procures justice (for) an adulteress. ... (The ones having welcomed you) shall lead crowds against you, and throw stones in/with stones (against) you." (Ezek 16:38a,40a, Greek OT)

The tacticians and the satraps (continually) sought to find a pretence ‘according to’/concerning Daniel. And/but every pretence and fall from the side of (God) ... they did not find ‘according to’/concerning him, because he (continually) was faithful. And the tacticians spoke: “We will not found ‘according to’/concerning Daniel a pretence/motive ‘if not’/except in laws of his God.” (Dan 6:4-5, Theod)

(Jesus, the son of Sirach, said:) ”A woman having entirely left the male and causing an heir to stand by the side of ‘out of’/’in consequence of’ an alien ... She has committed adultery and caused children to stand by the side of ‘out of’/’in consequence of’ an alien male. This one will be led out into (an assembly) of called out and against her children it will be ‘a visitation’/’an inspection’. Her children will not be given asunder/over into a root, and her branches will not carry/produce fruit ... and her outrage/blame will not be wiped out.” (Sir 23:22-26)

(Jesus, the son of Sirach, said:) “All these things (are) a book of a covenant of God, a Highest One, a law which Moses enjoined us.” (Sir 24:23a)

(The old males, who stood in front of the people, said:) ”A youth … ‘fell up’/’lay back’ in company with (Susanna) … Having beheld the lawlessness we ran against them, and having beheld 'their becoming'/'them coming' together. … (we took upon/brought the woman) … To these things we are witnesses.” And the synagogue believed (in) them as (they were) elders of the people and judges, and they ‘judged ... down’/condemned her to die. (Susanna v 37-41)


The Latter Revelation:

… (People) carried to (Jesus) many being demon-possessed, and He threw out the spirits (with) a saying. (Matt 8:16a)

(The people in the synagogue) questioned (Jesus) saying if/: “Is it permitted (on) the sabbaths/sabbath to attend?”, (this) in order that they might accuse Him. (Matt 12:10b)

Having called a little boy (or girl) to (Himself) (Jesus) caused him (or her) to stand in a middle of (the disciples). (Matt 18:2)

One out of (the Pharisees), a lawyer, questioned (Jesus) trying Him: “Teacher, of what kind (is) a great commandment in the law?” (Matt 22:35-36)

(Jesus said to His disciples:) “(The one) who – if according to the circumstances – may be ashamed of Me and My sayings in this generation, the adulteress and a misser (of the mark of God), the Son of the Man will and/also be ashamed of him, when – according to the circumstances - He may come in the glory of His Father in company with the holy messengers.” (Mark 8:38)

(One out of the crowd said to Jesus:) “Whereat/where * (א*) (the spirit) may take down/up (my son), he breaks ‘in pieces’/down * (א,* א) and foams.” (Mark 9:18a)

And having come to (Jesus) the (א,*א) Pharisees (continually/repeatedly) questioned Him trying Him if/: “Is it permitted for a male to ‘loosen from’/divorce a woman?” But/and ‘having answered’/’He answered’ and spoke to them: “What did Moses enjoin you? … Let not a man separate what God so has ‘yoked together’/joined.” (Mark 10:2-3,9)

The scribes and the Pharisees (continually) kept/observed (Jesus) by the side of (to see) if He attends in/on the sabbath, in order that they might find (anything) to accuse Him of. (Luke 6:7)

Two men ascended to the sanctuary to pray, the one a Pharisee and the other a toll collector. Having stood/stopped the Pharisee (continually/repeatedly) prayed these things * (א*): “God, I am thankful to You that I am not just as … adulterers or as and/also this one, the tax collector. … The tax collector, standing ‘from afar’/far, did not (continually) want nor/even to lift against/up the eyes into/to the heaven. (Luke 18:10-11,13a)


The Apostle, the eighth and one of the seven:

Having so lifted against/up the eyes and viewed that a much/many-headed crowd comes towards Him, He says towards Philip: “From where may we buy breads/bread, in order that these ones may eat?” This He (continually) said to try him, for He Himself knew (and had known) what He (continually) was about to make/do. (John 6:5-6)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Johannes Gossner, Gösta Sandberg.


My own comments and speculations:

Although the word “grammateus” is usual in the Synoptics (24 times in Matthew, 22 times in Mark, 15 times in Luke) and also occurs in the OT (for example in the Apocrypha; Esther 3:12; 8:9; 9:3; 1 Macc 5:42; 7:12; 2 Macc 6:18), we have it only here in the johannine books. The reason can be that this Bible passage (John 7:53 – 8:11) is not authentic. Perhaps John does not want to see the scribes as true scribes, owing to their unability to understand, that Jesus is the anointed one, the Son of God, and that he therefore could not call them scribes. It is interesting, that John neither uses the word “nomikos” (= lawyer/learned in the law), a word which we for example have in Matt 22:35 and Luke 10:25.


Paul said to the believers in Rome: "The woman under a male has been (and is) bound (with) law to the ’living male’/’male while he is living’." (Rom 7:2a)

Paul said to the believers in Corinth: "We may not test the Lord (א,*א,B), entirely as some of (our fathers did)." (1 Cor 10:9a)


Greek words:

autofôros (caught in the very act) John 8:4.

grammateus (scribe) (in John, 1-3 John, Rev) John 8:3.

entellô,-omai (enjoin) See John 14:30-31.

lithazô (stone) See John 10:31-33.

moicheia (adultery) John 8:3 – Jer 13:27; Hos 2:4; 4:2; Wisdom of Solomon 14:26; Matt 15:19; Mark 7:22.

moicheuô (commit adultery) See Rev 2:22-23a.


Additional studies: Lev 20:10; Num 5:12-31; Deut 19:15; Matt 5:27-28,31-32; 16:1; 19:3,6; 22:15,18,35; Mark 3:2; 8:11; 10:2-12; 12:15; Luke 10:25; 11:16; John 6:6; Rev 12:10; 18:3.


(Original version 2007-12-01; revised version 2009-03-19; 2011-05-04; 2014-03-27)

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(8:6b-8 But having bent down Jesus (continually) wrote (with) the finger down into the earth. But as they (continually) stayed on asking Him, He bent/’straightened Himself’ up and spoke to them: “The one of you (being) ‘without misses’/faultless throws first a stone against her.” And having again bent down He (continually) wrote into the earth.)

Word for word: 8:6b (11 words in the Greek text) the but Jesus down having-bent (with)-the finger (he)-(continually)-wrote down into the earth. 8:7 (17 words in the Greek text; Sinaiticus) as but (they)-(continually)-stayed-on asking him, (he)-bent-up and spoke (to)-them: the-(one) without-misses (of)-you first against her throw (a)-stone. 8:8 (7 words in the Greek text) and again having-bent-down (he)-(continually)-wrote into the earth.


The Former Revelation (preliminary translation):

Aaron stretched so (with) the hand out the rod (with) and hit the heap of gravel of the earth/ground, and the stinggnats became/came both in the men and in the fourfooted animals. ... The conjurers so spoke to Pharaoh: “This is a finger of God.” (Ex 8:17a,19a, Greek OT)

(Jesus/Joshua) arranged his people side by side (of) Amalek. And Moses and Aaron and Hur ascended against the top of the hill. And it (continually) became/’came about’, when – according to the circumstances - Moses lifted against/up the hands (with the rod of God), (that) Israel (continually) was entirely stable, but when – according to the circumstances – he 'let ... go down'/'took down' the hands, Amalek (continually) was entirely stable. ... But/and the Lord spoke towards Moses: "Write down this in a scroll into/’for the purpose of’ a remembrance." (Ex 17:10b-11,14a, Greek OT)

At the time when (the Lord) entirely had ceased talking (with Moses) in/on the mountain Sinai, He gave (him) the two tablets of the testimony, tablets of stone, having been (and being) written (with) the finger of God. (Ex 31:18, Greek OT)

(Moses said to Israel:) "In 'first things'/'the beginning' the hand of the witnesses shall be on him (who has served other gods) to put him to death, and the hand of every/all the people upon/’with regard to’ 'last things'/'the end'. So you shall lift out the evil thing out of yourselves." (Deut 17:7, Greek OT)

(Jeremiah said to the Lord:) "All the ones having left You entirely, put down a shame to (them), (and) standing (and having stood) aloof (from them) write (them) upon the earth, because they entirely left the Lord, a spring of life, in (a place)." (Jer 17:13b, Greek OT)


The Latter Revelation:

(Jesus said to His disciples:) "Do not judge, in order that you may not be judged." (Matt 7:1)

(Jesus said:) “Hypocrite, first throw/take the wooden beam out of your eye. Then you will and/namely see through to (be able to) throw/take out the straw out of the eye of your brother.” (Matt 7:5)

(Jesus said to His disciples:) "Who is out of you, a man, whom his son will demand a (piece of) bread, he will not 'give on'/hand him a stone, (will he)?” (Matt 7:9)

(Jesus said to the crowds and to His disciples: “The scribes and the Pharisees) fetter great (א,*א), weighty/painful little burdens and put/lay on, against the shoulders of the men, but they (themselves) do not want to stir them (with) their finger.” (Matt 23:4)

(John the Baptist) proclaimed, saying: " Behind me comes the One (who is) more stable (than) me/I, of/for whom I am not fit having bent to loosen the thong of His sandals." (Mark 1:7)

(Jesus said to the crowds:) "If I throw out the little demons in/with (the) finger of God, the kingdom of God consequently has been in advance against/over you." (Luke 11:20)

(Jesus said to His disciples: “When The Son of the Man comes) bend/straighten yourselves up ... for the reason that your ‘redemption from’/release draws near.” (Luke 21:28b)


The Apostle, the eighth and one of the seven:

(Jesus said to the Jews:) " Has not Moses given (and gives) you the law? And no one out of you makes/keeps the law. What/why do you seek to kill me?" (John 7:19)


Exegetes, evangelists and others:

about 2000 and time before

They, who were in the habit of hearing Moses and the prophets, did also readily receive the First-begotten of the dead, and the Prince of the life of God, - Him who, by the spreading forth of hands, did destroy Amalek, and vivify man from the wound of the serpent, by means of faith which was (exercised) towards Him. (Irenaeus, The Ante-Nicene Fathers Vol I, p 495)


Examples of other quoted authors in the Swedish version: Johannes Gossner, P. Waldenström.


My own comments and speculations:

In Egypt the finger of God was lifted up as high as possible, lowered and again lifted up. In a restoration perspective we see how the finger of God now is lowered as low as possible, lifted up and again lowered.


Paul said: "You are unexcusable, O man, 'every the'/everyone judging, for in what you judge the other, you ‘judge down’/condemn yourself. For you, the one judging, practise the same things. ... ‘The one’/you saying not to commit adultery, do you commit adultery?" (Rom 2:1,22a)

(James said to the believers:) "Whoever may keep the whole law but may offend in one has become (and becomes) liable to all things." (Jas 2:10)


Greek words:

anakyptô (bend up) (in the NT + examples in the OT) Luke 21:28; John 8:7,10 – Job 10:15; Susanna v 35; Luke 13:11.

anamartêtos (without misses) (in the NT + examples in the OT) John 8:7 – Deut 29:18; 2 Macc 8:4; 12:42.

daktylos (finger) See John 20:24-25.

epimenô (stay on) (in the OT + in the Synoptics, John, the Acts, 1-3 John, Rev) John 8:7 – Ex 12:39; Acts 10:48; 12:16; 21:4,10; 28:12,14.

katagrafô (write down) (in the NT + examples in the Apocrypha) John 8:6 – 1 Macc 9:22; 14:26.

katakyptô (bend down) John 8:8 – 2 Kings 9:32.

katô (down) See John 8:23-24.

kyptô (bend) (in the NT + examples in the OT) Mark 1:7; John 8:6 – Gen 43:28; Judith 13:17.

lithos (stone) See John 8:59.


Additional studies: Deut 9:10; 13:9; Dan 5:24; Luke 6:37; Acts 7:58; Rev 10:5; 14:1.


(Original version 2007-12-01; revised version 2009-03-20; 2011-05-06; 2014-03-28)

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(8:9 But having heard (it) they (continually) ‘came out’/’went away’, one ‘according to’/after one, having begun from the elders, and He was entirely left alone and/with the woman being in a middle.)

Word for word (20 words in the Greek text; not Sinaiticus): the-(ones) but having-heard (continually)-came one 'according to'/after one having-begun from the elders, and (he)-was-entirely-left alone and the woman in middle being.


The Former Revelation (preliminary translation):

(The Lord said to Israel:) "You shall stand up ‘out of from/’because of’ a gray face and honour the face of an elder." (Lev 19:32a, Greek OT)

(Moses said to the Lord:) "I will not alone am be able to carry this people, because this word is more/too weighty for me." ... The Lord spoke towards Moses: "Lead together for Me seventy men from the elders of Israel, whom you yourself know, that these are the elders of the people and their scribes." (Num 11:14,16a, Greek OT)

(Moses said to Israel:) “You shall lift out the evil thing out of yourselves." (Deut 17:7b, Greek OT)

(Job said:) “On/after my word they did not ‘put to’/add (anything). (Job 28:22a, Greek OT)

(Jesus, the son of Sirach, said:) “The ones who entirely leave the Lord will fall in, into (the flame), and in them all will be burnt out and may not/certainly not be quenched. (Sir 28:23a)

The synagogue believed (in) (the old males) as (they were) elders of the people and judges, and they ‘judged ... down’/condemned (Susanna) to die. (Susanna v 41b, Theod)


The Latter Revelation:

(Jesus said to His Father:) "You have hidden these things from wise ones and intelligent ones and revealed them to infants." (Matt 11:25b)

Having heard (what Jesus said to them, the disciples of the Pharisees and the Herodians) wondered. And having let Him be, they went away. (Matt 22:22)

The (rich man) uttered to (Jesus): “Teacher, all these things I have watched/kept 'out of'/since my youth.” ... (Jesus said: "Sell as many things as you have and give to the beggarly ones.”) ... And he went away being sorrowful, for he (continually) ‘was having’/had many possessions. (Mark 10:20,22b)

Jesus spoke (to His disciples): “Amen, I say to you, that one out of you will give Me ‘to the side of’/over – the one eating in company with Me.” They began to be sorrowful and to say to Him, one ‘according to’/after one: “Surely not I?” (Mark 14:18b-19)

(The man with the two sons said about the younger one:) “This my son (continually) was (a) dead (body) and/but has ‘lived up’/’returned to life’. He (continually) was (and had been) perished and was found.” And they began to be cheerful. ... But (his elder son) was wrathful and did not want to come into/in. (Luke 15:24,28a)

(The toll collector said:) ”God, be propitiated to me, the misser (of Your mark).” (Jesus said:) “This one descended into his house having been (and being) justified ‘to the side of’/’in comparison with’ that one, because 'every the'/everyone heightening himself will be humbled, but the one humbling himself will be heightened.” (Luke 18:13b-14)

Jesus spoke towards the ones having become/come to the side of (Him), priest leaders and officers of the sanctuary and elders, (who had come) towards (א*) Him: "... ‘According to’/’day after’ day on My being in company with you in the sanctuary, you did not stretch out the hands against Me. However, this hour is Yours, and/likewise the (judicial) authority of the darkness." (Luke 22:52a,53)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Gösta Sandberg.


My own comments and speculations:

In a restoration perspective we see how the exalted elders (and also the males) now are humilated.


Paul said to Timothy: "Let not anyone ‘consider down’/downgrade your youth." (1 Tim 4:12a)


Greek words:

archô (begin) See John 13:4b-5.

kataleipô (leave entirely) (in the NT + examples in the Apocrypha) Sir 28:23; John 8:9 – Tobit 1:8; 1 Macc 2:21; 3:37; 10:13-14; 11:64; 2 Macc 4:31; 5:20,22; 7:16; 12:18-19; 13:24; 15:19; Wisdom of Solomon 2:9; Sir 11:19; 13:4,7; 14:15; 23:26; 24:33; 30:6; 47:23; 49:4; Baruch 2:13; 4:1,12,19; Epistle of Jeremiah v 41,47; Matt 4:13; 16:4; 19:5; 21:17; Mark 10:7; 12:19,21; 14:52; Luke 5:28; 10:40; 15:4; 20:31; Acts 6:2; 18:19; 21:3; 24:27; 25:14. Rom 11:4; Eph 5:31; 1 Thess 3:1; Heb 4:1; 11:27; 2 Pet 2:15.

presbyteros (elder) See Rev 4:4a.


Additional studies: John 8:57; 12:15; 14:18.


(Original version 2007-12-01; revised version 2009-03-20; 2011-05-08; 2014-03-28)

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(8:10-11 But having ‘bent/’straightened Himself’ up Jesus spoke to her: “Woman, where are they? Did no one ‘judge ... down’/condemn you?” But/and she spoke: “No one, Lord.” But/and Jesus spoke: “Nor I ‘judge ... down’/condemn you. Go.” And from ‘the now’/’now on’ do not miss (the mark of God) any longer.”)

Word for word: 8:10 (12 words in the Greek text; not Sinaiticus) having-bent-up but the Jesus spoke (to)-her: woman, where are-(they)? no-one you judged-down? 8:11 (20 words in the Greek text, not Sinaiticus) the-(one)/she but spoke: no-one, lord. spoke but the Jesus: nor i/I you judge-down. go, and from the now not-any-longer miss-(the-mark-of-God).


The Former Revelation (preliminary translation):

Jesus/Joshua twisted/hindered Amalek and every/all his people in/with a murder/’deadly wound’ of a dagger. (Ex 17:13, Greek OT)

And the sons of Israel (continually) were in the desolate (district), and they found a man collecting woods/’pieces of wood’ (on) the day of the sabbaths. And the ones having found him collecting woods/’pieces of wood’ brought him towards ... Moses and Aaron and to every/all the synagogue of sons of Israel. ... The Lord talked towards Moses saying: "Let the man be put to death (with) death. Let every/all the synagogue throw stones at him with stones. And every/all the synagogue led him out outside the (walled) camp." (Num 15:32-33,35-36a, Greek OT)

The Lord spoke towards (the prophet): “Go still/'in addition' and welcome a woman welcoming evil things and (being) an adulteress, entirely as God welcomes the sons of Israel, and they see themselves from, against alien gods and ’are friends with’/like baker's wares ‘in company with’/with raisins.” And (the prophet) ‘hired ... with wages’/bought her for himself for fifteen pieces of silvermetal and a homer of barleys/barley and a wineskin of wine. (Hos 3:1-2, Greek OT)

(Solomon said to the Lord:) “Therefore You convict the ones falling by the side of ‘according to’/’because of’ few/’a few’, and in the ones missing (Your mark) You bring to mind reminding, in order that, having been changed/separated from the bad thing, they may believe against You, Lord.” (Wisdom of Solomon 12:2)

(Jesus, the son of Sirach, said:) “Child, have you missed (the mark of God), you may ‘not not’/not 'put to'/add (anything) any longer/more!” (Sir 21:1a)

The synagogue believed (in) (the old males) as (they were) elders of the people and judges, and they ‘judged ... down’/condemned (Susanna) to die. (Susanna v 41b, Theod)

(Daniel said to the sons of Israel:) ”Fools ... you have ‘judged down’/condemned a daughter of Israel.” (Susanna v 48b, Theod)


The Latter Revelation: (Mariam said:) “From ‘the now’/’now on’ all the generations will call me happy.” (Luke 1:48b)

(Jesus said to one in the crowd:) ”Who has ‘set down’/set Me a judge or a divider against/over you?” (Luke 12:14b)

The (younger) son spoke to (his father): ”Father, I have missed (the mark of God) into/’with the purpose of’ the heaven and in the very eyes of you. I am not any longer worthy to be called your son.” (Luke 15:21a)

(The toll collector said:) ”God, be propitiated to me, the misser (of Your mark).” (Jesus said:) “This one descended into his house having been (and being) justified ‘to the side of’/’in comparison with’ that one, because 'every the'/everyone heightening himself will be humbled, but the one humbling himself will be heightened.” (Luke 18:13b-14)

(Jesus said to Zaccheus:) “The Son of the Man has come to seek and to save 'the thing'/what having been (and being) perished.” (Luke 19:10)


The Apostle, the eighth and one of the seven:

Because/for the law was given through Moses, the joybringing (grace) and the truth became through Jesus Christ. (John 1:17)

God did not dispatch away the Son into the adornment/’adorned world’, in order that He might judge the adornment/’adorned world’, however/but in order that the adornment/’adorned world’ might be saved through Him. (John 3:17)

Jesus finds (the man who was healed) in the sanctuary, and He spoke to him: "Behold, you have become (and becomes) healthy; do not miss (the mark of God) any longer, in order that it may not become anything worse to you.” (John 5:14)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Sven Danell.


My own comments and speculations:

The humiliated woman was restored by the words of Jesus.

In a restoration perspective we can also understand how both Amalek and the man who was gathering sticks on the sabbath day now are restored. Jesus/Joshua and the Lord now are coming with joybringing (grace) and truth in stead of death.

Compare the contrast between the upward movement in Exodus (Moses ascended to the top of the hill and held up his hand with the rod/finger of God towards the sky) and the downward movement in John (Jesus went down from the Mount of Olives, sat down, bent down and wrote with the finger into the earth). The finger of God, which in the hand of Moses was raised to condemnation and death, now has been sunk with joybringing (grace). That reminds us, that the Hebrew word for grace, which we have for instance in the name John, literally means "bend oneself down". God has in Jesus Christ bent Himself down to save us.


Greek words:

katakrinô (judge down) See Rev 20:13.


Additional studies: Matt 9:6; Mark 2:5; Luke 5:20; 7:48-50; John 12:47; Rom 8:33; Rev 18:4.


(Original version 2007-12-01; revised version 2009-03-20; 2011-05-09; 2014-03-28)

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8:12 Again Jesus so talked (with) them, saying: “I am the light of the adornment/’adorned world’. The one following Me may not/certainly not walk about in the gloom, however/but will have the light of the life.”

Word for word (28 words in the Greek text): Again so (with)-them talked the Jesus saying: i/I (i/I)-am the light (of)-the (of)-adornment. the-(one) following me not/certainly not may-walk-about in the gloom, however will-have the light (of)-the (of)-life.


The Former Revelation (preliminary translation):

God spoke: "Let (it) become light" And it became light." (Gen 1:3, Greek OT)

God spoke towards Moses: "I am the One who is." And He spoke: "In this way you shall speak to the sons of Israel: 'The One who is has dispatched (and dispatches) me away towards you.'" (Ex 3:14, Greek OT)

(Balaam said:) "I shall show him and/but by no means now. I call him happy, and/but he does not draw near. A constellation shall stick up out of Jacob, and a man shall stand up out of Israel." (Num 24:17a, Greek OT)

(Moses said to Israel: "The Lord) goes forward former/before you in the way to choose a place to you showing you the way in a fire (by) night ... and in a cloud (by) day." (Deut 1:33, Greek OT)

(Elihu said to Job: "God) delivered my soul out of death, in order that my life may praise Him in light." (Job 33:30, Greek OT)

(The psalmist said:) ”Happy the people having knowledge of a war-cry! O Lord, they will go in the light of Your face.” (Ps 89:15 or 89:16, Greek OT)

(The Lord said to His slave Israel:) "Behold, I have put/set (and put/set) you into a covenant of descent, into a light of nations 'to be you'/'that you are' into a saving till 'a last'/'an end' of the earth." (Is 49:6b, Greek OT)

(Tobit, who had been blind but now saw, wrote this prayer:) "A shining light will shine into all the goals/ends of the earth." (Tobit 13:11a or 13:13a, S)

(The king soiled ... the temple) in/on Gerizim ‘to name towards (the) brilliant one’/’and named it to Zeus’, (the one) of hospitality. (2 Macc 6:2a)

(Solomon said:) “The whole adornment/’adorned world’ was shone down/upon (with) a shining light.” (Wisdom of Solomon 17:19 or 17:20)

(Solomon said to God: “You gave the Israelites) a pillar, blazing with fire, a guide indeed (in) an unknown way of journey.” (Wisdom of Solomon 18:3a)

God will be Israel in command in company with cheerfulness (in) the light of His glory. (Baruch 5:9a)


The Latter Revelation:

(Soothsayers from upstickings/east said:) “Where is the One having been brought forth, a King of the Jews? For we have beheld His star.” (Matt 2:2a)

(Jesus said to His disciples:) “You are the light of the adornment/’adorned world’." (Matt 5:14a)

Peter spoke to (Jesus): “Lord, if You are, exhort me to come towards You against the waters.” But/and He spoke: "Come!" (Matt 14:28b-29a)

(Jesus) was transformed in front of (Peter, James and John), and His face shone as the sun, but/and His garments became white as the light. (Matt 17:2)

(The Pharisees and the scribes) questioned (Jesus): “Because of what do not Your disciples walk about according to the tradition of the elders?” (Mark 7:5a)

(Simeon said: "My eyes have beheld) a light into a revelation of nations and a glory of Your people Israel." (Luke 2:32)

In/during the go/journeying (of Saul) it became/’came about to’ him draw/’on his drawing’ near Damascus both/that a light out of the heaven suddenly flashed round about him, and having fallen against the earth he heard a voice saying to him: “Saul, Saul, what/why do you pursue Me?” But/and he spoke: “Who are You, Lord?” But/and (He spoke): “I am Jesus whom you pursue?” ... (For) three days (Saul) (continually) was not seeing. (Acts 9:3-5,9a)

(Paul and Barnabas said:) “In this way the Lord has enjoined (and enjoins) us: ‘I have put (and put) you into/’purposed for’ (being) a light of nations.’” (Acts 13:47a)

(The crowds) (continually) called Barnabas ‘(the) brilliant one’/Zeus. (Acts 14:12a)


The Apostle, the eighth and one of the seven:

In (the Saying) is (א,*א) life, and the life (continually) was the light of the men. And the light ‘brings to’/gives light in the gloom. (John 1:4-5a)


Exegetes, evangelists and others:

about 2000 - about 1500

The description of Jesus of himself as the light of the world alludes to the mighty description of the creation: "Let there be light!" 1 Mos 1:3, cf. 2 Cor 4:6. As the light is the first thing in the creation and the fundamental condition for all lifte in the world, so is Christ the first one in the renewed creation and the assumption for the perfect and eternal life. (Studiebibeln II:657; translation from the Swedish text: BG Ask)

The story of the Exodus wanderings ... provided the imagery of a flaming pillar that guided the Israelites through the darkness of the night. That this image could have entered into the background of Jesus' claim to be the light is suggested when we remember that Wis 18:3-4 gives witness to the tradition that identified this pillar with 'the imperishable light of the Law'. (Raymond E. Brown "The Gospel according to John" p 343-344)

In the Land in the distance there is a well whispering fairy stories. "Once upon a time there was a son of a king being out riding in the moonshine. He rode through Dusky Wood." . . . I asked my father the king, if he knew where Dusky Wood was, and this he knew. "Dusky Wood is in the Land beyond the mountains", he said, and his voice all at once sounded so sad. "Why do you want to know it, Mio, my Mio?" "I want to ride there tonight, when the moon is shining", I said. (Astrid Lindgren "Mio, min Mio" p 71; translation from the Swedish text: BG Ask)

"Light" was also used (by the Rabbis) in a specifically messianic sense. It is used of the light which shines upon the Messiah and is bestowed by him upon the righteous, and Light is a name of the Messiah. (C.K. Barrett "The Gospel according to St John" p 337)

About twenty years ago (about 1935) a young mohammedan came to me. In the course of our conversation about things concerning the kingdom of God I gave him the Gospel of Matthew. When he had read that Gospel, he came back and asked for more books. He got the Gospel of Mark. When he had read that Gospel he got Luke's Gospel. He was very interested in what he had read. On my questioning if he wanted to become a Christian, he said: "I have read these three books but I have not got the light." I asked him if he was searching for the light. He said: "You as a missionary ought to know that we all do that." As I handed him the Gospel of John I said: "If you want the light read this book." He went to his home to read this Gospel. Next day when he came back he said: "I have got the light." He told me that when he had read the Gospel of John he saw a light and heard a voice saying "I am the light of the world." He knew that he had read this sentence in the Gospel, so he began to read the Gospel once more. When he came to John 8:12 he read the same words, "I am the light of the world". (Frank B. Rehnstrom "An Outline of Missionsary Enterprise in India, Nepal & Pakistan" p 105-106)

How shining the eyes of the master was, when he entered wet and cold out of the sleet and the brace received him with warmth and comfort! How good it was to think of the watching light streaming out in the dark winter night to be a lodestar for poor wanderers and as a sign of fright for lynx and wolf! But the fire was able to more things than to warm and to shine and to cook. It understood more remarkable things than to sparkle, spit and smell. It was in the soul of man able to bring back to life the mind to play. (Selma Lagerlöf "Löwensköldska ringen" p 46; translation from the Swedish text: BG Ask)

The light shining for us, while wandering in this world, is in truth a light shining in a gloomy wilderness. Look out over the life being lived here in the world, and no man with discretion can deny, that it is a gloomy wilderness. And if you see into your own heart the same wilderness meet you there. There is a gloomy wilderness within you, a glomy wilderness outside you, and only God knows which is most gloomy. It is a life in uncertainty and darkness. It is a life where most things are veiled in mist, mists of lies and in mists of disbelief and in mists of incomprehensibility. It is something of a life of shade, something tottering and uncertain, a world of haze. But in this world of haze there is a light shining. God shines in the darkness, and the lantern of the word of God shines the way of your feet through the shadow. We praise You and bless You, lord, that light is shining in the darkness, and that the darkness has not got power over it. (Sven Lidman "Bryggan håller - Vittnesbörd om korsets kraft" p 68; comment to Luke 24:13-31; translation from the Swedish text: BG Ask)

(The god of time said about the men:) " . . . extinguish the fire on their fire places, that their restless souls may become participant in the happiness of the animals, who get on well without requiring my fire, for the light, which sun, moon and stars give them, are them enough; but every other light and every other warmth shall be in the possession of the mighty ones and serve them." (Viktor Rydberg "Prometeus och Ahasverus" p 22)

In the morning the boys and I went in the most beautiful moonlight to the early service on Cristmas Day - but as there was no surface (for sleighing) we went by cab. Being on the way home we had the most beautiful sunshine. All cottages were illuminated with a couple of candles in every window, which was extraordinarily beautiful, as it still was dark at 6 o'clock in the morning. (August Strindberg "August Strindbergs brev XXI Supplement 1857-1893" s 16; letter 1867-02-02 from Hammersta to the brother Oscar Strindberg; translation from the Swedish text: BG Ask)


about 1500 and time before

In Messianic times God would ... kindle for (Israel) the Great Light, and the nations of the world would point to them, who had lit the light for Him Who lightened the whole world. But even this is not all. The Rabbis speak of the original light in which God had wrapped Himself as in a garment (Ber.R.3), and which could not shine by day, because it would have dimmed the light of the sun. From this light that of the sun, moon, and stars had been kindled (Bemidb.R.15). It was now reserved under the throne of God for the Messiah (Yalk. on Is.lx), in Whose days it would shine forth once more. (Alfred Edersheim "The Life and Times of Jesus the Messiah Part II" p 166)

The strength of the illumination at Tabernacles is ... significant: the Mishnah says that there was not a courtyard in Jerusalem that was not illuminated by the light from the great candlesticks (Sukk. 5:3). (Leon Morris "The Gospel according to John" p 388)


Examples of other quoted authors in the Swedish version: Alf Ahlberg, Werner Ahlgren, H.C. Andersen, Jean H. Andersson, Karl-Erik Andersson, Margit Assarsson, Augustinus, UllaBritt Berglund, Elisabeth Beskow, Gunnar Björkborg, Arne Björnstad, Hedvig Brander Jonsson, Gordon Bridger, Ingmar Brohed, Atle Burman, Barthold Carlson, Amadeus Creutzberg, Erika Cyrillus Olsson, Sven Danell, Maj Davidsson, Anna-Lisa Engberg, Kerstin Fransson, Bo Frid, Jan Fridegård, Jan Garnert, Erik Gustaf Geijer, Einar Genitz, C.V. Grahn, Carl Grimberg, Lennart Gustavsson, Torsten Gårdlund, Marianne Hallin, Alf Henrikson, Fritz Henriksson, Anna Jennings, Barbro Jern, Erland Johansson, K.W. Johansson, Sw. Johansson, Swening Johansson, Eskil Jonsson, Yngve Klerck, Ruth Klüger, Inge Kvarnström, Lars Levi Laestadius, Göran Larsson, Lars-Olof Larsson, Oscar Levertin, Sigurd Lindgren, C.F. Lundström, Margareta Malmgren, Verner Malmsten, Vilhelm Moberg, Leon Morris, Elvy Nilbratt, Härold Norburg, Simon Ottosson, Björn Palmgren, Hilding Pleijel, Mia Rosander, Waldemar Rudin, Abraham Rundbäck, Gösta Sandberg, Bo Setterlind, Gunnar Mascoll Silfverstolpe, Per Sjöblom, Martin Sjöstrand, Eva Spångberg, Rune Storck, John Stott, Svante Ståhl, Jesper Svartvik, Sigfrid Svensson, Yvonne Teiffel, Ingemar Thorsén, E.H. Thörnberg, Tomas Tranströmer, P.G. Vejde, Gustaf Vikner, Derek Walcott, P. Waldenström, Björn Wiedel, Gustaf Wikner, Thecla Wrangel, Elin Wägner.


My own comments and speculations:

In Matthew 5:14 the disciples of Jesus together constitute the light of the adornment/’adorned world’. In John we read that Jesus is this light as long as He is in the adornment/’adorned world’ (John 9:5). After Jesus has been glorified, the disciples are united to Him to be the light of the adornment/’adorned world’. As Jesus is the (whole) vine with the disciples as branches, so He is the (whole) light with the disciples as "flames".


Paul said to the believers in Philippi: "You ‘are brought to’/give light as luminaries in an adornment/’an adorned world’, holding fast a saying of life." (Phil 2:15b-16a)

And this is the message which we have heard (and hear) from Him and (which) we bring up a message to you, that God is light and (that) gloom is not ‘not anything’/’at all’ in Him. If we – according to the circumstances – may speak, that we have communion in company with Him, and we may walk about in the darkness, we lie and do not make/do the truth. But if we – according to the circumstances – may walk about in the light, as He is in the light, we have communion in company with one another, and the blood of Jesus, His Son, makes us clean from every miss (of the mark of God). (1 John 1:5-7)


Additional studies: Gen 15:17; Ex 13:21; Num 6:25; 14:14; Ps 27:1; 56:13 or 56:14; 104:2; 119:105; Prov 6:23; Is 9:2; 42:6; 60:1,3,19; Mal 4:2; Matt 4:16; Mark 4:21; Luke 1:78-79; 8:16; 11:33; John 1:9; 3:19; 9:5; 11:9; 12:26,35-36,46; Apg 26:12-18; 2 Cor 4:6; Eph 5:8; Col 1:12-13; 1 Thess 5:5; 1 Pet 2:9; 1 John 2:8-11; Rev 1:8,16; 2:1,28; 3:4; 8:12; 18:1; 21:23-24; 22:5.


(Original version 2007-12-01; revised version 2009-03-20; 2011-05-11; 2014-03-29)

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8:13-14 The Pharisees so spoke to Him: “You are a witness on account of Yourself. Your evidence is not truthful.” Jesus answered and spoke to them: “And if I – according to the circumstances – are a witness on account of Myself, My evidence is truthful, because I know from where I came and where I withdraw. * (א,*א) You do not know from where I come and (א,*א) where I withdraw.”

Word for word: 8:14 (15 words in the Greek text) spoke so (to)-him the Pharisees: you on-account-of yourself are-a-witness. the evidence your not is truthful. 8:14 (30 words in the Greek text Sinaiticus) answered Jesus and spoke (to)-them: and-if-according-to-the-circumstances i/I am-a-witness on-account-of myself truthful is the evidence my, because (i/I)-'know-(and-have-known)'/know from-where (i/I)-came and where (i/I)-withdraw. you not 'know-(and-have-known)' /know from-where (i/I)-come and where (i/I)-withdraw.


The Former Revelation (preliminary translation):

The messenger of the Lord spoke (to the woman who to Abram would bear a son “according to the flesh”): “Hagar … from where do you come and where do you go?” (Gen 16:8a, Greek OT)

(The Lord said to Moses:) ”(Only) one witness will not be a witness against a soul/person to kill.” (Num 35:30b, Greek OT)

(Moses said to Israel: "The Lord) goes forward former/before you in the way to choose a place to you showing you the way in a fire (by) night ... and in a cloud (by) day." (Deut 1:33, Greek OT)

(The wisdom says:) "My throat shall care for truth." (Prov 8:7a, Greek OT)

(The wicked say:) “We may behold if the sayings (of the righteous are) truthful.” (Wisdom of Solomon 2:17a)


The Latter Revelation:

(Jesus said to the twelve:) “Indeed, the Son of the Man withdraws entirely as it has been (and is) written on account of Him.” (Matt 26:24a)

The ones coming and the ones withdrawing (continually) were many. ... (Mark 6:31b)

The eunuch ‘having answered’/'answered and' spoke to Philip: “I ‘am in need of’/ask you, on account of whom does the prophet say this? On account of himself or on account of ‘the other someone’/’someone else’?” But/and Philip ... brought from this writing to him a good little message (about) Jesus. (Acts 8:34,35b)


The Apostle, the eighth and one of the seven:

It became a man having been (and being) dispatched away from the side of God. A name to him (continually) was (א*) John. This one came into/’for the purpose of’ an evidence, in order that he might be a witness on account of the light, in order that all might believe through him. That one was (continually) not the light, however/but (he became) in order that he might be a witness on account of the light. (John 1:6-8)

(Jesus said to Nicodemus:) "The Spirit blows whereat/where it wants, and you hear its voice. However, you do not know from where it comes, and where it withdraws. In this way is 'every the'/everyone having been (and being) begotten out of the water and (א,*א) the Spirit." (John 3:8)

(Jesus said to the Jews:) “If – according to the circumstances – I am a witness on account of Myself, My evidence is not truthful. It/there is Another being a witness on account of Me, and you (א*) know, that the evidence (to) which He is a witness on account of Me is truthful.” (John 5:31-32)

(Jesus said to some of the inhabitants of a disgraced Jerosolyma/Jerusalem): “You and/both know Me and know from where I am? And/but I have not come (and come) from Myself. However the One having sent Me is truthful (P66, א,* א), whom you do not know. But (P66,א,*א) I know Him, because I am from the side of Him, and that One has dispatched (and dispatches) (P66,א,*א) Me away.” (John 7:28b-29)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Martin Buber, Johannes Gossner, Hans Larsson, Niklas Piensoho.


My own comments and speculations:

In John 8:13 the Pharisees accuse Jesus to be a witness on account of Himself. In John 1:22 the men sent from the Pharisees ask John the Baptist: "What do you say on account of yourself?"

The Pharisees do not know from where Jesus, the wind and the man begotten by the wind/Spirit are coming or where they are going.

Concerning “evidence ... be a witness, see also John 1:6-8.


Greek words:

kan (and according to the circumstances/and if according to the circumstances) (in the NT) John 8:14 – Matt 21:21; 26:35; Mark 5:28; 6:56; Luke 12:38; 13:9; John 8:55; 10:38; 11:25; Acts 5:15; 1 Cor 13:3; 2 Cor 11:16; Heb 3:6(א*); Heb 12:20; Jas 5:15.


Additional studies: Deut 17:6; Mark 14.21; John 1:22,24; 7:27-28,34-36; 8:16,18,42; 9:29; 13:3,36-37; 14:2-5; 16:5,28; 17:5; 18:37; 19:9; Acts 1:3; Rev 1:2,5,9; 3:14; 7:13-14; 22:20.


(Original version 2007-12-01; revised version 2009-03-20; 2011-05-11; 2014-03-29)

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8:15 You judge according to the flesh. I do not judge ‘no one’/anyone.

Word for word (9 words in the Greek text): you according-to the flesh judge; i/I not judge'no-one'/anyone.


The Former Revelation (preliminary translation):

The Lord spoke towards Samuel (about Eliab): "You may not see against, against his sight but/and not into the condition of his great size, because I have treated (and treat) him despicably. Because/for God will not behold as a man ‘sees in’/sees, because a man will behold into a face, but the Lord will behold into a heart." (1 Sam 16:7, Greek OT)


The Latter Revelation:

(Jesus said to the Pharisees:) “If you had (and had had) knowledge what ‘it is’/’this means’ 'I want mercy and not sacrifice' you had not – according to the circumstances – ‘administered justice entirely’/’given judgment against’ the guiltless.” (Matt 12:7)

(The people in the synagogue continually/repeatedly said about Jesus:) "Is by no means this One a son of Joseph?" (Luke 4:22b)

(Jesus said to the crowds:) “Hypocrites! You know to prove the face/countenance of the earth and the heaven/sky, but this seasonable time you do not know how to prove.” (Luke 12:56)


The Apostle, the eighth and one of the seven:

(Jesus said to Nicodemus:) "What having been (and being) begotten out of the flesh is flesh, and what has been (and is) begotten out of the Spirit is spirit.'" (John 3:6)

God did not dispatch away the Son into the adornment/’adorned world’, in order that He might judge the adornment/’adorned world’, however/but in order that the adornment/’adorned world’ might be saved through Him. (John 3:17)

(Jesus said to the Jews:) “Nor the Father judges ‘no one’/anyone, however/but has given (and gives) every/all judgment to the Son, in order that all may honour the Son entirely as they may honour the Father.” (John 5:22-23a)

(The Jews) (continually) said: “Is not this Jesus, the son of Joseph, whose father * (א*) we know? How does this (א,*א,A) so (P66,א,*א,A) say: ‘I (א,*א) have descended (and descends) out of the heaven.’?” (John 6:42)

(Jesus said to the crowd:) "Do not judge according to sight, however/but judge the righteous judgment." (John 7:24)

(Some of the inhabitants of a disgraced Jerosolyma/Jerusalem said about Jesus): “We know from where this One is. * (א,* א) When – according to the circumstances – the christ/'anointed one' may come, no one has knowledge from where He is.” (John 7:27)


Exegetes, evangelists and others:

about 2000 and time before

From the johannine contrast between flesh and spirit we could interpret: Jesus does not judge any one according to the flesh but only after the spirit. But the evangelist like to pun, and therefore Jesus here goes over to a thought which already has occurred earlier that the son is dispatched to the world not to judge but to save it. See John 3:17. (René Kieffer "Johannesevangeliet" p 191-192; translation from the Swedish text: BG Ask)

As to live after flesh is to live badly, so to judge after the flesh is to judge unjustly. (Chrysostom, The Nicene and Post-Nicene Fathers XIV:188)


Examples of other quoted authors in the Swedish version: P. Waldenström.


Paul said to the believers in Corinth: "If and/also we have (and have had) knowledge of Christ according to flesh, however, now we have not any longer knowledge of Him (thus)." (2 Cor 5:16b)


Additional studies: Mark 6:3-4; John 12:47; 1 Cor 1:26-27; Jas 5:6.


(Original version 2007-12-01; revised version 2009-03-21; 2011-05-12; 2014-03-29)

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8:16-18 But and/also if I – according to the circumstances – may judge, My judgment is truthful (P66, א,* א), because I am not alone, however/but I and the One having sent Me * (א*). But and/also in your law, having been (and being) written it is (א,*א), that the evidence of two men is truthful. I am the One being a witness on account of Myself, and the Father having sent Me is a witness on account of Me.

Word for word: 8:16 (21 words in the Greek text Sinaiticus prima manus) and if-according-to-the-circumstances judge but i/I, the judgment the my truthful is, because alone not (i/I)-am, however i/I and the-(one) having-sent me. 8:17 (16 words in the Greek text Sinaiticus) and in the law but the-(one) your having-been-(and-being)-written (it)-is that two (of)-men the evidence truthful is. 8:18 (14 words in the Greek text) i/I (i/I)-am the-(one) being-a-witness around/''on-account-of' myself and is-a-witness on-account-of myself the having-sent me father.


The Former Revelation (preliminary translation):

(Moses said: "A witness) shall not ‘stay in’/continue to be one witness ‘down from’/against a man ‘according to’/’in search of’ every/any unrighteousness and ‘according to’/’in search of’ every/any miss (of the mark of God), which he – according to the circumstances – may have missed (the mark of God). Upon/’with regard to’ a mouth of two witnesses and a mouth of three witnesses every word shall stand/’stand firm’." (Deut 19:15, Greek OT)

(The rod out of the root of Jesse) will not judge ‘according to’/after the glory, nor convict ‘according to’/after the talking, however/but with humble judgment He will judge, and He will convict the humble ones. (Is 11:3b-4a, Greek OT)

(The Lord said to Israel:) “Become My witnesses, and/also I (am) a witness ... and the boy whom I have chosen, in order that you may gain knowledge and believe and perceive that I am." (Is 43:10a, Greek OT)


The Latter Revelation:

(Jesus said to His disciples:) "If (your brother who has missed the mark of God) – according to the circumstances – may not hear (you), take by the side of (you) still one or two in company with yourself (א,*א), in order that upon/’with regard to’ a mouth of two or three witnesses every word may stand/’stand firm’." (Matt 18:16)

The Lord of the vineyard spoke: “What shall I make/do? I will send my welcomed son. Perhaps they will ‘turn in themselves’/’be ashamed’ (towards) this one.” (Luke 20:13)

The eunuch ‘having answered’/'answered and' spoke to Philip: “I ‘am in need of’/ask you, on account of whom does the prophet say this? On account of himself or on account of ‘the other someone’/’someone else’?” But/and Philip ... brought from this writing to him a good little message (about) Jesus. (Acts 8:34,35b)


The Apostle, the eighth and one of the seven:

(Jesus said to the Jews:) “Nor the Father judges ‘no one’/anyone, however/but has given (and gives) every/all judgment to the Son, in order that all may honour the Son entirely as they may honour the Father.” (John 5:22-23a)

(Jesus said to the Jews:) “I am not able to make/do nothing/anything from/'owing to' Myself. Entirely as I hear, I judge. And My judgment is righteous, because I do not seek My will however/but the will of the One having sent Me. If – according to the circumstances – I am a witness on account of Myself, My evidence is not truthful. It/there is Another being a witness on account of Me, and you (א*) know, that the evidence (to) which He is a witness on account of Me is truthful. ... The Father having sent Me, that One has been (and is) a witness on account of Me.” (John 5:30-32,37a)

(Jesus said to the Jews:) “Do not judge according to sight, however/but judge the righteous judgment.” (John 7:24)


Exegetes, evangelists and others:

about 2000 and time before

John once was in wandering and came to a wood. In an old tree he found a bird's nest with seven eggs resembling the ones of the swift. But this bird only lays three eggs, so it was not the nest of this one. Because John was a great connoisseur in eggs, he soon understood that these were the eggs of the hoopoe, and he said to himself: the hoopoe must be near here, although the books say that it is not to be found here in the district. After a while he quite right heard the famous opp, opp, opp of the hoopoe, and then he knew that it was there. He hid himself behind a stone and soon he saw the speckled bird with its yellow crest. When three days laten he came home, he told his teacher that he had seen the hoopoe on Siarö (Seer Island). The teacher did not believed it but exacted proof. "Proof? Do you mean witnesses?" Yes!" "Well, I have twice two witnesses and they are in accord: my two ears heard him, and my two eyes saw him." "Maybe, but I did not see him", the teacher answered. John got the name The arrant liar, because he could not prove that the hoopoe had been there, although it was an unusual case there in the district. (August Strindberg "En blå bok I" p 9; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Emilia Fogelklou, Johannes Gossner, Kjell Åke Modéer, P. Waldenström, Thecla Wrangel.


Wishing to show on ‘more (than) over and above’/’above measure’ to the heirs of the promise the unalterable (character) of His counsel God was a mediator (with) an oath, in order that through two unalterable concerns/things, in which God (is) unable to lie, we, the ones having ‘fled down’/resorted to get power over the hope lying before, may have a stable calling to the side of (us). (Heb 6:17-18)

If we take the evidence of the men, the evidence of God is greater, because the evidence of God is this, that He is (and has been) a witness on account of His Son. (1 John 5:9)


Additional studies: Num 35:30; Deut 17:6; Matt 26:60; John 7:29; 8:13-15; 10:30; 16:32; 2 Cor 13:1; 1 Tim 5:19; Heb 10:28; Rev 3:14; 11:3.


(Original version 2007-12-01; revised version 2009-03-21; 2011-05-14; 2014-03-30)

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8:19-20 And they (continually) so said to Him: “Where is Your Father?” Jesus answered: “’And you do not’/’neither you’ know Me, ‘and not’/nor My Father. If you knew Me, you – according to the circumstances – knew and/also My Father.” These words He talked in/at the treasury (on His) teaching in the sanctuary. And no one seized Him, because His hour had not yet come (and came).

Word for word: 8:19 (27 words in the Greek text Sinaiticus) (they)-said-(continually) so (to)-him: where is the father your? answered the Jesus: and-not me (you)-'know-(and-have-known)'/know and-not the father my. if me (you)-'knew-(and-had-known)'/knew and the father my according-to-the-circumstances (you)-'knew-(and-had-known)'/knew. 8:20 (21 words in the Greek text) These the words (he)-talked in the treasury teaching in the sanctuary. and no-one seized him, because not-yet had-come-(and-came) the hour his.


The Former Revelation (preliminary translation):

Jacob spoke towards Laban: “Give back my woman, for my days are (and have been) completed, in that way that I may come ‘into towards’/’in to’ her." (Gen 29:21, Greek OT)

In that day males ‘stood down’/’were appointed’ upon/’with regard to’ the treasury for the heaps/treasures, the ‘ones from beginning’/firstlings and the tenths/tithes. (Neh 12:44a, Greek OT)

Eliashib had made a treasury for Tobiah in a court of a house of God. (Neh 13:7b, Greek OT)

(Eliphaz said: “The man whom God convicts) may come in the grave just as bread-stuff being harvested in a seasonable hour ‘according to’/during a seasonable time. (Job 5:26, Greek OT)

(The people) handed the plunderer of the sanctuary to the side of the treasury. (2 Macc 4:42b)


The Latter Revelation:

(Jesus said:) "All things have been given to the side of Me by the (א*) Father, and no one has additional knowledge of the Son ‘if not’/except the Father. Nor anyone has additional knowledge of the Father ‘if not’/except the Son, and (the one) to whom the Son – if according to the circumstances – may wish to reveal." (Matt 11:27)

Having sat down entirely opposite the treasury (Jesus) (continually) looked at how the crowd throws copper into the treasury. (Mark 12:41a)

(The parents of Jesus found Him in the sanctuary.) His mother spoke towards Him: “... Behold, ‘being caused’/feeling pain Your father and I seek (א*) You.” And He spoke towards them: "What (is it) that you seek (א*) Me? Did you not know, that I must be in the things of 'the Father My'/'My Father'?” (Luke 2:48b-49)

The scribes and the Pharisees began to hold in/fast (Jesus) terribly and interrogate Honom on account of more things. (Luke 11:53b)

The priest leaders and the scribes sought to throw/lay the hands against, against (Jesus) in this hour, and/but they feared the people. (Luke 20:19a)


The Apostle, the eighth and one of the seven:

(Jesus said to some of the inhabitants of a disgraced Jerosolyma/Jerusalem:) “You and/both know Me and know from where I am? And/but I have not come (and come) from Myself. However the One having sent Me is truthful (P66, א,* א), whom you do not know. But (P66,א,*א) I know Him, because I am from the side of Him, and that One has dispatched (and dispatches) (P66,א,*א) Me away.” But (P66,א,*א) they (continually) sought to seize Him, and/but no one threw/laid the hand against, against Him, because His hour had not yet come. (John 7:28b-30)


Exegetes, evangelists and others:

about 2000 and time before

As usually in John the auditorium misunderstand (Jesus) and think that he speaks about his earthly father, who he shall show them. … First Jesus answers with a negative formulation, then with a positive, that they know him only (according to the flesh) – see above v 15 – and therefore put a silly question about his father. (René Kieffer "Johannesevangeliet" p 192; translation from the Swedish text: BG Ask)

When I help the sewing circle (in Landskrona) with a children party like this, so this is my sacrifice in the chest of sacrifice. I never go to church, but this may be in stead of it. If anywhere in the world parties are arranged without a thought of anyting else than the heavy duty to collct money, so this is here. It is really so pure from vanity and from bigotry, so people can get on well there. (Selma Lagerlöf "Du lär mig att bli fri - Selma Lagerlöf skriver till Sophie Elkan" s 72; letter in the end of November 1896; translation from the Swedish text: BG Ask)

An archaeological question may here be raised as to the exact localisation of ‘the Treasury,’ whether it was the colonnade around ‘the Court of the Women,’ (so called, because women could not penetrate further; it was the real Court of the Sanctuary where Jeremiah also taught, xix. 14; xxvi. 2) in which the receptacles for charitable contributions – the so-called Shopharoth, or ‘trumpets’ – were placed (Sheqal. vi. 5), or one of the two ‘chambers’ in which, respectively, secret gifts (the so-called ‘chamber of the silent’, the gifts being distributed in secret to the children of the pious poor) and votive offerings (the ‘chamber of the vessels’) were deposited (Sheqal. v. 6; vi. 5). The former seems the most likely. In any case, it would be within ‘the court of the Women,’ the common meeting-place of the worshippers, and, as we may say, the most generally attended part of the Sanctuary. (Alfred Edersheim "The Life and Times of Jesus the Messiah Part II" p 165,387)


Examples of other quoted authors in the Swedish version: Johannes Gossner, P. Waldenström.


Paul said to the believers in Colossae: "(Jesus Christ) is an image of the God (being) impossible to behold." (Col 1:15a)

'Every the'/everyone denying the Son, nor has the Father. The one confessing the Son and/also has the Father. (1 John 2:23)


Greek words:

gazofylakion (treasury) (in the NT + examples in the Apocrypha) 2 Macc 4:42; Mark 12:41; John 8:20 – Esther 3:9; 1 Macc 3:28; 14:49; 2 Macc 3:6,24,28,40; 5:18; Mark 12:43; Luke 21:1.


Additional studies: 2 Kings 23:11; Matt 26:55; Luke 10:22; 21:2-3; John 2:4; 5:37; 7:6,8,14,44; 8:2,55; 14:7-9; 15:21; 16:3; 19:25-27; Rev 17:12; 18:10,17,19.


(Original version 2007-12-01; revised version 2009-03-21; 2011-05-14; 2014-03-30)

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8:21-22 He so spoke again to them: “I withdraw, and you will seek Me, and/but you will die in your miss (of the mark of God). Whereat/where I withdraw, you are not able to come.” The Jews (continually) so said: “Surely He will not kill Himself, because He says: ‘Whereat/where I withdraw, you are not able to come’?”

Word for word: 8:21 (22 words in the Greek text) (He)-spoke so again (to)-them: i/I withdraw and (you)-will-seek me, and in the miss-(of-the-mark-of-God) your (you)-will-die. whereat i/I withdraw you not are-able-to come. 8:22 (16 words in the Greek text) said-(continually) so the Jews: surely-not (he)-will-kill himself, because (he)-says: whereat i/I withdraw you not are-able-to come?


The Former Revelation (preliminary translation):

(The Lord said:) "Moses alone shall draw near towards the Lord, but (the elders) shall not draw near. But/and the people shall not ascend in company with them." (Ex 24:2, Greek OT)

(Moses said:) "Everyone shall die (in) his own miss (of the mark of God)." (Deut 24:16b, Greek OT)

(Solomon said: "The ones who) count/consider in councils, (such a man) meets together with uneducated/'rude ones' death. He dies thoughtless in misses (of the mark of God)." (Prov 24:8-9a, Greek OT)

(The Lord said) to the lawless one: “You) shall be put to death (with) death.” (Ezek 3:18a, Greek OT)

(The Lord said to Ezekiel:) "The soul having missed (the mark of God) will die." (Ezek 18:20a, Greek OT)


The Latter Revelation:

(Jesus said to His disciples:) "Seek and you will find. Knock and it will be opened to you." (Matt 7:7b)

(Jesus said to the twelve:) “Indeed, the Son of the Man withdraws entirely as it has been (and is) written on account of Him.” (Matt 26:24a)

(Jesus said to the scribes:) "The one who – according to the circumstances – may blaspheme into/’for the purpose of’ the Holy Spirit has not a ‘letting be’/’leaving alone’ into the (coming) age, however/but will be (א,*א) liable to an agelong misdeed." (Mark 3:29)

The ones coming and the ones withdrawing (continually) were many. ... (Mark 6:31b)


The Apostle, the eighth and one of the seven:

(Jesus said to the man who had been healed:) "Do not miss (the mark of God) any longer, in order that it may not become anything worse to you." (John 5:14b)

The priest leaders and the Pharisees dispatched away rowers/servants, in order that they might seize Him. Jesus so spoke: “Still a small/little time I am in company with you. And I withdraw towards the One having sent Me. You will seek Me, and you will not find * (P66,א,*א), and whereat/where I am, you are not able to come.” The Jews so spoke towards/among themselves: “Where is this One about to go, because we will not find Him? He is not about to go into the asunderspread sowing of/among the Greeks and teach the Greeks, (is He)? What is this saying that He spoke: “You will seek Me and will not find * (א,*א), and whereat/where I am, you are not able to come?” (John 7:32b-36)


Exegetes, evangelists and others:

about 2000 and time before

In Jewish faith suicide led to condemnation. (LarsOlov Eriksson "För att ni skall tro. Johannesevangeliet" p 166; translation from the Swedish text: BG Ask)

The Jews had a very severe attitude to suicide. Thus Josephus says "But as for those who laid mad hands upon themselves, the darker regions of the nether world receive their souls, and God, their father, visits upon their posterity the outrageous acts of the parents." Occasional exceptions, such as Samson (Judg. 16:30) and the Jews who died at Masada in A.D. 73, were regarded as praiseworthy, but the general attitude was one of abhorrence. (Leon Morris "The Gospel according to John" p 396)

The singular ("sin") focuses attention upon the cardinal sin of rejecting Jesus. (C.K. Barrett "The Gospel according to St John" p 340)


Examples of other quoted authors in the Swedish version: Bo Frid, Johannes Gossner, Jesper Svartvik.


Paul said: "The pays of the miss (of the mark of God) (are) death." (Rom 6:23a)


Additional studies:

2 Kings 14:6; 2 Chron 25:4; Jer 31:30; Ezek 18:18; Mark 14.21; John 1:19; 8:14,24,48,52,57,59; 9:41; 13:33,36; 16:9; Rom 5:12-21; Heb 6:1; Rev 18:4.


Jerome H. Neyrey "Jesus the Judge: Forensic Process in John 8:21-59"; Biblica 68 (1987): 509-542.


(Original version 2007-12-01; revised version 2009-03-21; 2011-05-16; 2014-03-31)

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8:23-24 * (P66, א*) He so (P66,א*) (continually/repeatedly) said to them: “You are out of the things down. I am out of the things up. You are out of this adornment/’adorned world’. I am not out of this adornment/’adorned world’. I spoke * (P66,א*) to you, that you will die in your misses (of the mark of God). For if – according to the circumstances – you may not believe Me (א,*א), that I am, you will die in your misses (of the mark of God).”

Word for word: (26 words in the Greek text; the sequence of the words according to Sinaiticus) (he)-(continually)-said so (to)-them: you out-of the-(things) down are; i/I out-of the-(things) up am. you out-of this the adornment are, i/I not am out-of the adornment this. (21 words in the Greek text) (i/I)-spoke (to)-you that (you)-will-die in the misses-(of-the-mark-of-God) your; if-according-to-the-circumstances for not (you)-may-believe me that i/I (i/I)-am (you)-will die in the misses-(of-the-mark-of-God) your.


The Former Revelation (preliminary translation):

God spoke towards Moses: "I am the One who is." And He spoke: "In this way you shall speak to the sons of Israel: 'The One who is has dispatched (and dispatches) me away towards you.'" (Ex 3:14, Greek OT)

(The Lord is) God up in the heaven and down upon the earth. ... (Deut 4:39b, Greek OT)

(Solomon said: "The ones who) count/consider in councils, (such a man) meets together with uneducated/'rude ones' death. He dies thoughtless in misses (of the mark of God)." (Prov 24:8-9a, Greek OT)

(The Lord said to Israel:) “Become My witnesses, and/also I (am) a witness ... and the boy whom I have chosen, in order that you may gain knowledge and believe and perceive that I am." (Is 43:10a, Greek OT)


The Latter Revelation:

The curtain of the temple was split/torn into two from, from above till down. (Matt 27:51a)

(Jesus said:) “Many will come on/’for the sake of’ My name, saying that/: ‘I am’ and will lead many astray.” (Mark 13:6)

Peter being/was down in the court. (Mark 14:66a)


The Apostle, the eighth and one of the seven:

Jesus answered and spoke to (the leader): "Amen, amen, I say to you: 'If – according to the circumstances – a certain (person) may not be begotten from above, he is not able to behold the kingdom of God." (John 3:3)

The One coming from above is above all. The one being out of the earth is out of the earth and out of the earth he talks. The One coming out of the heaven * (P75,א*), (of) what He has beheld (and beholds) and has heard * (א,* א) He is a witness, and no one takes His evidence. (John 3:31-32)

Jesus says to (the Samaritan woman): "I am the One talking (with) you." (John 4:26)


Exegetes, evangelists and others:

about 2000 and time before

The aorist "pisteusête" (in John 7:24) means "make an act of faith," "come to believe." ... It is important to believe "that I am". ... Its use here involves the very highest estimate of Christ's Person. ... This, of course, gives a certain intellectual content of faith. Basically faith is trust. But in our reaction against the view that faith means no more than a firm acceptance of certain intellectual propositions we must not go so far as to say that it is entirely a matter of personal relations. It is impossible to have the kind of faith John envisages without having a high view of Christ. Unless we believe that he is more than just another man we can never trust him with that faith which is saving faith. (Leon Morris "The Gospel according to John" p 397)


Examples of other quoted authors in the Swedish version: P. Waldenström.


Paul said: The first man (came) out of earth, of gravel, the second man (came) out of a heaven." (1 Cor 15:47)

The one coming to God must believe that He is and becomes a wage-giver of the ones seeking Him out. (Heb 11:6b)

Themselves they are out of the adornment/’adorned world’. Because of this they talk ‘out of’/’on the basis of’ the adornment/’adorned world’, and the adornment/’adorned world’ hears them. We are out of God. The one having knowledge of God hears us. The one who is not out of God does not hear us. Out of this we have knowledge of the spirit of the truth and the spirit of the going astray. (1 John 4:5-6)

We know that we are out of God and the whole adornment/’adorned world’ lies in (the power of) the evil one. (1 John 5:19)


Greek words:

katô (down) (in the NT) Matt 27:51; Mark 14:66; John 8:23 – Matt 4:6; Mark 15:38; Luke 4:9; John (8:6); Acts 2:19; 20:9


Additional studies: Deut 24:16; 32:39; Joshua 2:11; 1 Kings 8:23; Is 41:4; 43:13; 46:4; 48:12; Luke 21:8; John 6:35; 8:12,14,21,28,58; 10:7,11; 11:25; 13:19; 14:6; 15:1; 17:14-16; Rom 6:23; Col 3:1-2; 1 John 5:20; Rev 1:4,8; 2:23; 4:8; 14:13; 18:4.

(Original version 2007-12-01; revised version 2009-03-21; 2011-05-17; 2014-03-31)

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8:25-27 They * (א,* א) (continually) said to Him: “Who are You?” Jesus spoke to them: “(One towards) the beginning, (of) which I and/also talk (with) you. I have many things to talk and judge on account of you. However, the One having sent Me is truthful. And the things which I have heard from the side of Him, these I talk into the adornment/’adorned world’. They had not gained knowledge, that He (continually) said/spoke (to)-them (towards) the Father, (towards) God (א*).

Word for word: 8:25 (16 words in the Greek text Sinaiticus; the last part of the sentence is difficult to translate; I understand this part as a statement rather than a question) (they)-(continually)-said (to)-him: you who are-(you)? spoke (to)-them the Jesus: (towards?)-the beginning 'which something'/'which' and/also (i/I)-talk (with)-you. 8:26 (23 words in the Greek text) many-(things) (i/I)-have on-account-ofyou (to)-talk and judge, however the-(one) having-sent me truthful is, and-i/I the-(things) (i/I)-heard from-the-side-of him these (i/I)-talk into the adornment. 8:27 (9 words in the Greek text Sinaiticus prima manus; the verse is difficult to translate and I choose to do it in the light of my translation of Joh 8:25) not (they)-gained-knowledge that (towards?)-the father (to)-them (he)-(continually)-said/spoke (towards?)-the god.


The Former Revelation (preliminary translation):

(The Lord said to Israel:) "From a beginning I have not talked in a hidden (place), nor in a dark place of 'an earth'/'a land'. At the time when it became, I (continually) was there. And now the Lord has dispatched (and dispatches) away Me and His Spirit." (Is 48:16b, Greek OT)

(Tobit said to the Lord:) "All your ways (are) alms and truth. ... You judge into the (coming) age." (Tobit 3:2b, BA)

(Solomon says: “I have knowledge of) beginning and end and middle of times.” (Wisdom of Solomon 7:18a)


The Latter Revelation:

Jesus says to (the priest leaders and the elders): “Did you nor at any time read in the writings: ‘A stone which the ones building rejected, this has become into a head/beginning of a corner, from the side of the Lord this became, and it is wondrous in our eyes?’” (Matt 21:42)

(Luke said:) "The ones having become from a beginning eyewitnesses and rowers/servants of the saying have given (the things having been and being completed among us) ‘by the side of’/over to us." (Luke 1:2)

The scribes and the Pharisees began to hold in/fast (Jesus) terribly and interrogate Honom on account of more things. (Luke 11:53b)

The Lord of the vineyard spoke: “What shall I make/do? I will send my welcomed son. Perhaps they will ‘turn in themselves’/’be ashamed’ (towards) this one.” (Luke 20:13)


The Apostle, the eighth and one of the seven:

Nicodemus answered (Jesus) and spoke to Him: "How are these things able to become/’come about’?" Jesus answered and spoke to him: "Are you the teacher of Israel and have not knowledge of these things? Amen, amen, I say to you that/: ‘We talk of what we know and are witnesses to what we have beheld (and behold), and you do not take our evidence.’” (John 3:9-11)

The one having taken the evidence (of Him who comes out of heaven) has sealed up, that God is truthful. For the One whom God has dispatched away talks the words of God. (John 3:33-34a)

The Saviour (א,*א) knew from (P66, א,* א) a beginning (that) some are the * (א,*א) believing ones and (that) someone (continually) was the one being about to give Him ‘to the side of’/over (P66, א,*א). (John 6:64b)


My own comments and speculations:

The One who here reveals something about Himself as "One towards the beginning" shows Himself gradually be The One who is "a beginning and an end" (Rev 1:8a) and in the light of the whole revelation also the One being both "The Beginning and the End" (Rev 21:6a; 22:13). Compare John 1:1 where the Saying being towards God also is God Himself.


Additional studies:

John 1:19; 7:28; 8:40; 12:49; 15:15; 1 John 2:24; 3:11; 2 John v 5-6; Rev 1:8; 7:13; 21:6; 22:13.


Edward Leroy Miller "The Christology of John 8:25"; Theologische Zeitschrift 36 (1980): 257-265.


(Original version 2007-12-01; revised version 2009-03-22; 2011-05-17; 2014-03-31)

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8:28 Jesus so spoke to them again (א,*א): “When you – according to the circumstances – may heighten the Son of the Man, then you will gain knowledge, that I am, and (that) I do not make/do anything from Myself, however/but I talk these things entirely as the Father has taught Me.”

Word for word (30 words in the Greek text Sinaiticus): spoke so (to)-them the Jesus again: when-according-to-the-circumstances (you)-may-heighten the son (of)-the (of)-man, then (you)-will-gain-knowledge that i/I (i/I)-am, and from myself (i/I)-make nothing/'not ... anything', however entirely-as taught me the father these-(things) (i/I)-talk.


The Former Revelation (preliminary translation):

God spoke towards Moses: "I am the One who is." And He spoke: "In this way you shall speak to the sons of Israel: 'The One who is has dispatched (and dispatches) me away towards you.'" (Ex 3:14, Greek OT)

(Moses said to the synagogue/gathering:) "... You will gain knowledge that the Lord has dispatched me away to make/do all these works, because (these are) not from Myself." (Num 16:28, Greek OT)

Moses made a serpent of copper and caused it to stand upon a sign. And it became, when – according to the circumstances – a serpent bit a man, he saw against, against the serpent of copper and lived. (Num 21:9, Greek OT)

… (The prophet) beheld the Lord being seated upon a throne, high and being lifted upon/up. (Is 6:1a, Greek OT)

(The Lord said to Israel:) “Become My witnesses, and/also I (am) a witness ... and the boy whom I have chosen, in order that you may gain knowledge and believe and perceive that I am." (Is 43:10a, Greek OT)

(The prophet said:) “The Lord (is) in company with me entirely as a stable disciple.” (Jer 20:11a, Greek OT, A)


The Latter Revelation:

(Jesus said to the priest leaders and the elders of the people:) “The kingdom of God will be lifted from you and be given to a nation making/giving its fruits.” (Matt 21:43b)

(Jesus said:) “Many will come on/’for the sake of’ My name, saying that/: ‘I am’ and will lead many astray.” (Mark 13:6)

(Jesus said to the hypocrites:) "What/why do you not and/also judge the righteous thing (away) from yourselves?" (Luke 12:57)

(Jesus said to His disciples:) "When – according to the circumstances - you may behold Jerusalem being encircled by encampments, have then knowledge that its desolation has drawn (and draws) near." (Luke 21:20)

Having become/come together to the side of (the cross) against/’in quest of’ this looking/spectacle (and) having looked at the things having become/come about, all the crowds '(continually) returned'/'began to return' slapping/beating the/their breasts. (Luke 23:48)

(On the disciples') seeing (Jesus) He was lifted against/up and a cloud took Him from below, from their eyes. (Acts 1:9b)


The Apostle, the eighth and one of the seven:

Entirely as Moses heightened the serpent in the desolate (district), in this way must the Son of the Man be heightened. (John 3:14)

(Jesus said to the Jews:) “The Son is not able to make (anything) (away) from Himself, ‘nothing anything’/nothing (which) He – * (א,*א,B) according to the circumstances – may not see the Father making/make, for the things that One – according to the circumstances - may make, these things the Son and/also makes likewise. ... If any man wants to do the will (of Him who sent Me), he shall gain knowledge whether the teaching is out of God or whether I am speaking (away) from Myself. ... For if – according to the circumstances – you may not believe Me (א,*א), that I am, you will die in your misses (of the mark of God).” (John 5:19b; 7:17; 8:24b)


Exegetes, evangelists and others:

about 2000 and time before

The borrowing from (Num 16:28) is certain. Jesus speaks therefore in the same way as Moses. (M-È Boismard "Moses or Jesus – An Essay in Johannine Christology" p 15)

(Greek OT) ... appear to have taken ("I am") as the equivalent of a divine name. ... We may recall the rabbinic saying that while in this age the true name of God is unknown, in the age to come it will be revealed. (C.H. Dodd ”The Interpretation of the Fourth Gospel” p 90,92)


My own comments and speculations:

Compare Psalms of Solomon 17:32: “(The son of David) will be a righteous king against/over (Israel), taught by God. (There) is not unrighteousness in days of him, in their middle, because all (are) holy and the Christ of the Lord (is) their king.”


The one coming to God must believe that He is and becomes a wage-giver of the ones seeking Him out. (Heb 11:6b)


Additional studies:

Luke 21:8; John 1:51; 3:11; 4:25-26; 5:30; 6:38; 7:28; 8:26,42; 12:32; 13:19; 14:10; Acts 2:33.


J.E. Morgan-Wynne "The Cross and the Revelation of Jesus as egô eimi in the Fourth Gospel (John 8:28)"; Livingstone, Elizabeth A. ed. Studia Biblica 1978, Vol. 2 (1980): 219-226.


(Original version 2007-12-01; revised version 2009-03-22; 2011-05-18; 2014-03-31)

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8:29-30 And the One having sent Me is in company with Me. He has not let Me be alone, because I always make/do the pleasing things to Him.” On His talking these things many believed into Him.

Word for word: 8:29 (18 words in the Greek text) and the-(one) having-sent me in-company-with me is. not let-be me alone, because i/I the pleasing-(things) (for)-him make always. 8:30 (7 words in the Greek text) these-(things) his talking many believed into him.


The Former Revelation (preliminary translation):

(Esther said to the Lord:) “Succour me, the alone one, having and/namely not (anyone) if not You, Lord.” (Esther 4:17tb/C25b, Greek OT)

(David said to the Lord:) "I have wished the thing to make/do Your will, my God." (Ps 40:8a alt. 40:9a, Greek OT)

(The prophet said to the nations:) "If you – according to the circumstances – may talk/speak a saying, it may not/certainly not ‘stay in’/’remain steadfast’, because the Lord God is in company with us." (Is 8:10b, Greek OT)

(King Hezekiah said to the Lord:) "I have made/done the pleasing things in the very eyes of You. ..." (Is 38:3b, Greek OT)

(The slave-servant said:) "The education of the Lord opens My ears, but/and I did not disobey." (Is 50:5a, Greek OT)

(Jesus, the son of Sirach said:) “Hezekiah made the pleasing thing (before) the Lord.” (Sir 48:22a)


The Latter Revelation:

(The Lord said to the prophet:) “Behold, the virgin will ‘arrive in a womb’/’be with child’ and bring forth a Son, and they will call His name ‘Emmanuel’” (which, being translated, is/means translated 'God in company with us'). (Matt 1:23)

Having ‘loosened ... from’/dismissed the crowds, (Jesus) ascended into/to the mountain to pray ‘according to’/concerning (the) own (thing). But having become evening, He (continually) was there alone. (Matt 14:23)

(Jesus said:) "Those are the ones having been sown against the fine earth, whoever/who hear the saying and receive (it) from the side of (God) and carry fruit." (Mark 4:20a)

(Jesus) (continually/repeatedly) said: "Abba, the Father, all things are able for You. Carry this cup from the side of, from Me. However/but not what I want, however/but what You (want)." (Mark 14:36)

Martha (continually) had pulled/bustled round about, around/’with regard to’ much service. But having stood on/near (Him) she had spoken: “Lord, do You not care for, that my sister entirely has left to me alone to render service?” (Luke 10:40)

The Lord of the vineyard spoke: “What shall I make/do? I will send my welcomed son. Perhaps they will ‘turn in themselves’/’be ashamed’ (towards) this one.” (Luke 20:13)

(The twelve said:) ”It is not pleasing for us having entirely left the saying of God to render service (to) tables.” (Acts 6:2b)


The Apostle, the eighth and one of the seven:

Jesus says to (His disciples): “My food is ‘in order that’/that I might make/do the will of the One having sent Me and make His work perfect.” (John 4:34)

And many more (of the Samaritans) believed because of (Jesus') saying. Both/furthermore they (continually/repeatedly) said to the woman that/: “We do not any longer believe because of your evidence (א*), for ourselves we have heard (and hear) and we know, that this One truly is the Saviour of the adornment/’adorned world’.” (John 4:41-42)

(Jesus said to the Pharisees:) “If I – according to the circumstances – may judge, My judgment is truthful (P66, א,* א), because I am not alone, however/but I and the One having sent Me * (א*). “ (John 8:16b)


My own comments and speculations:

When we are in Jesus Christ, God is in company with us, because He is in company with His Son.

On the difference between "believe (in)" (dative) and "believe into" (accusative), see My own comments and speculations to John 8:31-32.


Paul said to the believers in Rome: "Consequently the faith (comes) out of a hearsay, but the hearsay through a word of Christ." (Rom 10:17)

(Christ) has spoken (and speaks) (to His Father): "Behold, I have arrived to make/do Your will.." (Heb 10:9a)


Greek words:

arestos (pleasing) (in the NT + examples in the Apocrypha) Sir 48:22; John 8:29; Acts 6:2 – Tobit 4:3,21(BA); 14:8-9; Wisdom of Solomon 4:14; Sir 48:16; Baruch 4:4; Acts 12:3; 1 John 3:22.


Additional studies: Is 7:14; 8:8; Mark 15:34; John 2:23; 7:31; 10:42; 11:45; 14:10; 16:32; Acts 11:14.


(Original version 2007-12-01; revised version 2009-03-22; 2011-05-18; 2014-03-31)

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8:31-32 Jesus so (continually/repeatedly) said towards the Jews believing (and having believed) (in) Him: “If – according to the circumstances – you may stay in My saying, you are truly My disciples. And you will gain knowledge of the truth, and the truth will set you free.”

Word for word: 8:31 (21 words in the Greek text) said-(continually) so the Jesus towards the believing-(and-having-believed) him Jews. if-according-to-the-circumstances you may-stay in the saying the my, truly disciples my (you)-are. 8:32 (9 words in the Greek text) and (you)-will-gain-knowledge-of the truth, and the truth will-set-free you.


The Former Revelation (preliminary translation):

(The Lord said to Abram:) "Count up the stars ... In this way your seed will be." And Abram believed (in) God. And it was counted to him into righteousness. (Gen 15:5b-6, Greek OT)

(The Lord talked towards Moses: “Talk with the sons of Israel and speak towards them:) ‘You shall make the fiftieth period of time holy and cry throughout/out a ‘letting be’/’leaving alone’ upon the earth to all the ones dwelling/inhabiting it.’” (Lev 25:10a, Greek OT)

(Mordecai said to the Lord:) “You may not 'behold over'/despise Your portion/part, which You redeemed to Yourself out of 'an earth'/'a land' of Egypt.” (Esther 4:17g/C9, Greek OT)

(The boy of the Lord said: "A spirit of the Lord has dispatched - and dispatches - me away) to proclaim a ‘letting be’/’leaving alone’ to captives ... to call/proclaim an agreeable period of time of the Lord." (Is 61:1b-2a, Greek OT)

(The Jews said to the Lord:) “Lead together against/’in quest of’ our asunderspread sowing. Set free the ones being slaves in/among the nations.” (2 Macc 1:27a)

(Solomon said:) “The ones having been (and being) persuaded on/’for the sake of’ (the Lord) are together with truth, and the faithful ones will abide (in) Him in welcome.“ (Wisdom of Solomon 3:9a)

(Solomon said to God:) “Who has gained knowledge of Your counsel, if not You have given wisdom and sent Your Holy Spirit from highest things?” (Wisdom of Solomon 9:17)


The Latter Revelation: After a small/little (while) ... the ones standing (and having stood) (there) spoke to Peter: “Truly and/also you are out of (the disciples of Jesus).” (Matt 26:73a)

(Jesus) found a (א,*א) place where it (continually/-) was (and had been) written: “A spirit of the Lord … has dispatched (and dispatches) Me away to proclaim a ‘letting be’/’leaving alone’ to captives and ... to dispatch away in a ‘letting be’/’leaving alone’ the ones having been (and being) caused to quake, to proclaim an agreeable period of time of the Lord." (Luke 4:17b-19)


The Apostle, the eighth and one of the seven:

Because/for the law was given through Moses, the joybringing (grace) and the truth became through Jesus Christ. (John 1:17)

The Jews spoke (to Jesus): “Forty-six years this temple has been built and You raise it in three days?” (John 2:20)


Exegetes, evangelists and others:

about 2000 and time before

Any true disciple will know the truth, and this discourse is especially concerned with truth: it is mentioned seven times (twice here, vv. 40, 44 bis, 45, 46). Truth is closely connected with the Person of Christ (1:17; 14:6), so that knowledge of the truth is naturally associated with being his disciple. ... Jesus goes on to say that "the truth" liberates. This must be understood in the context of this whole Gospel. The meaning is not that truth in philosophical sense exercises a liberating function, so that adherence to the school of Jesus procures such intellectual insight that people are delivered from the bonds of ignorance. ... The truth of which John writes is the truth that is bound up with the Person and work of Jesus. It is saving truth. ... People do not always, or even usually, realize that they are in bondage. They tend to rest in some fancied position of privilege, national, social, or religious. (Leon Morris "The Gospel according to John" p 405)

The truth … which Jesus tells about is a revelation from above and not a result of human search. (René Kieffer "Johannesevangeliet" p 195; translation from the Swedish text: BG Ask)

A young reporter in Britain recently came to me to announce he had arranged to interview Tariq Ali, the 24-year-old Oxbridge Pakistani who more than anyone else had been responsible for student unrest in an otherwise fairly somnolent Britain. "What", said the reporter, "would you like me to ask him?" I said, "Ask him what is he for, what he consider an ideal world." Ali's response was: "I think something on the model of Cuba. It is the only country that has progressed along the lines of a libertarian Marxist society and has not as the Soviet Union has, degenerated into a bureacratic hierarchy." I wonder if Tariq Ali has ever been to and worked in Cuba and seen the complete denial of liberty there and the overwhelming bureaucratic tangle that practically paralyzes that island. I doubt it. I also wonder if Dany Cohn-Bendit can remember the chaos of the French Fourth Republic, if Red Rudi Dutschke is aware of how hard the free nations of the Atlantic community struggled to preserve a Western Germany and a free Berlin as pieces of geography where he could carry on his demonstrations without being sent to Siberia. (Thomas A. Dozier "If Spring Is Stormy, What of the Summer?" p 3)

(The change in construction with "believe") can hardly be accidental ... Merely to place credence in Jesus' words is not enough; men must abide in his word. (C.K. Barrett "The Gospel according to St John" p 344)

My friend, ... do you understand: only the truth sets us free. The truth is the only thing setting a man free. Money, success, high position, all such things do not set a man really free. But the truth sets a man free. ... Freeing you cry in this moment, but the freeing in the world of God goes through contrition and confession. (Sven Lidman "Ingen lurar Gud" p 206; translation from the Swedish text: BG Ask)

Give yourself to the truth, even if you become its prisoner, for the one being the prisoner of the truth, he is the free one of the Lord. (Karl Palmberg "Ur livskällan. Andra årgången." p 407; comment to Luke 3:1-15; Karl Palmberg /1842-1920/ was from 1883 a Lutheran clergyman in Månsarp in the diocese of Växjö and president in Jönköpings Missionsförening (Missionary Society) 1886-1911; translation from the Swedish text: BG Ask)

It happens that I rise against the preposterous claims, the too strict demands, the inhuman penalties, and then I for a time leave my devotional manuals, but I soon return to them exhorted by a crying voice from prehistoric times: "Remember you have been a slave in Egypt and that the Lord your God has from there set you free." Then my opposition becomes silent and I feel myself as an ungrateful, cowardly blackguard, if I would deny my Saviour before men. (August Strindberg "Ensam" s 38; translation from the Swedish text: BG Ask)

The old philosopher Aidesios one day wrote to Chrysanteus: " . . . Eusebius supported the caesar, when this eradicated his family, only sparing their children, Gallus and Julian. But I thought, that Eusebius's crime and vice was unknown for Julian. It was not so. This I experienced, when Julian took my hand saying: "I hate the Christians. He who taught me in their doctrine reeks of the blood of my father. I now throw to your feet the mask having concealed my disgust from him and from all of them. He wanted to force my soul into the formulas, which he and his equal ones force upon the world. Now I am free. . . . (The Christians) are an atrocious meeting of blood-men, intrguers, hypocrites and blockheads. They tear the world and one another to pieces about words without sense, but the thing in which they all agree is what I most detest: all they ban the freedom of reason, all they teach, that the power of the ruler and the slavery of the people are of God. The freedom is vanished in reality, but these men deny her also in the thought. . . . I love the faith of my fathers and the glorious memories of the republic. Do you want to teach me in Platon's wisdom and in the sense of the myths?" - So spoke Julian. (Viktor Rydberg "Den siste atenaren I" p 69-70; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Svetlana Aleksijevitj, Eric S. Alexandersson, Nils Andrén, Natalja Arsenjevna Roslova, Werner Aspenström, John Berg, Ingmar Bergman, Henri Bergson, Elisabeth Beskow, Natanael Beskow, Gunnar Björkborg, Christian Braw, Jacob Bronowski, Colin Brown, Pearl S. Buck, Stig Dagerman, Tage Danielsson, Fjodor Dostojevskij, Bob Dylan, Ylva Eggehorn, Harald Elovson, Albert Engström, François Fénelon, Maloud Feraoun, Bo Frid, Gao Xingjian, Einar Genitz, Johannes Gossner, Carl Grimberg, Jan Guillou, Gustaf III, Stefan Gustavsson, Jürgen Habermas, Jiri Hajek, Sten-Gunnar Hedin, Alf Henrikson, Aldous Huxley, Gunnar Isakson, Ritva Jacobsson, Sven Johansson, Eyvind Johnson, Lars Krumlinde, Bengt Kummel, Pär Lagerkvist, Fredrik Lagerroth, John Landquist, Göran Lantz, Jonas Lie, Sven-Eric Liedman, Gustaf Ljunggren, Margareta Malmgren, Carl Henrik Martling, H.M. Melin, Margareta Melin, Vilhelm Moberg, Gunnar Myrdal, V.S. Naipul, Pablo Neruda, Folke Nordangård, Ragnar Olsson, Ingemar Oscarsson, Göran Palm, Lewi Pethrus, Folke Pira, Alexandr Revalskij, Romain Rolland, Mia Rosander, Gösta Sandberg, Elisabeth Sandlund, Karin Sennefelt, Bo Setterlind, Alexander Solsjenitsyn, Sven Stolpe, Sven Erik Stybe, Jesper Svartvik, Stephen Whitefield Sykes, Rabindranath Tagore, Wilhelm Tham, Edvard Thermaenius, (Biskop) Thomas, Anton Tjechov, Leo Tolstoj, Zacharias Topelius, P. Waldenström, Hans von Waldhaus, Morris West, Anders Westerberg, Ernst Wigforss, Elof Ökesson.


My own comments and speculations:

After Jesus' resurrection - after 49 years/days - there was proclaimed a liberty for the inhabitants of the earth. On the fiftieth day after Easter the Holy Spirit was poured out upon all flesh.

Observe the difference between the strong expression "believe into Jesus" (8:30, accusative) and the weaker expression "believe (in) Jesus" (8:31, dative). We have a similar difference in the Revelation (א*) concerning those who subordinate to the little wild animal. In Rev 13:8 (א*) it is said that those who have their names written in the book of the little Ram will prostrate themselves before the little wild animal (dative). But in Rev 13:12 it is said that those who dwell in the earth prostrate themselves (towards) the little wild animal (accusative).

Compare also with Gen 15:6 where it is said that Abram believed (in) God (dative), which was counted him into righteousness. And both Paul and James quotes this passage in dative. Apparently this weak "believe (in) God/the Lord" (or "believe (in) Jesus") is enough to be counted as righteousness before God. But this faith also runs a special risk to be lost. Compare My own comments and speculations to John 8:43-44. Only if those who believe (in) Jesus stay in His saying and believe into Him, they truly are His disciples.


Paul said to the believers in Rome: "(There is) ... no ‘judicial verdict down’/’sentence of guilty’ for the ones (being) in Christ Jesus, for the law of the Spirit of the life in Christ Jesus has set you free from the law of the miss (of the mark of God) and of the death.” (Rom 8:1-2)

Paul said to the believers in Corinth: "Where the Spirit of lord/'the Lord' is, (there is) freedom." (2 Cor 3:17b)

Out of us they came out, however/but they (continually) were not out of us, for if they (continually) were out of us, they – according to the circumstances – had (and ‘had had’/’would have’) stayed in company with us. However (they came out), in order that it might be made visible, that all are not out of us. And you have ointment from the Holy One, and you all know. I have not written to you, that you do not know the truth, however/but that you know it, and that every lie is not out of the truth. (1 John 2:19-21)


Greek words:

eleutheroô (set free) (in the NT + examples in the Apocrypha) 2 Macc 1:27; John 8:32 – 2 Macc 2:22; John 8:36; Rom 6:18,22; 8:2,21; Gal 5:1.


Additional studies:

Ex 34:6; Ps 25:10; Is 58:6; Luke 4:25; John 1:14; 2:2; 5:38; 8:36; 11:45; 15:7,10,14; Acts 11:23; 1 Cor 7:22-23; Gal 5:13; Col 1:5-6; Jas 1:25; 2:12; 1 Pet 2:16; 2 John v 1,9; Rev 3:8; 20:1-2.


B.C. Lategan "The truth that sets man free - John 8:31-36"; Neotestamentica 2.1 (1968): 70-80.

James Swetnam "The Meaning of 'pepisteukotos' in John 8:31"; Biblica 61 (1980): 106-109.


(Original version 2007-12-01; revised version 2009-03-23; 2011-05-20; 2014-03-31)

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8:33-34 They answered towards Him: “We are a seed of Abraham, and we have ever/never been (and are) slaves to ‘no one’/anyone. How do/’is it that’ You say that/: ‘You will become free?’” Jesus answered them: “Amen, amen I say to you that/: ‘'Every the'/everyone making/practising the miss (of the mark of God) is a slave of the miss (of the mark of God).’”

Word for word: 8:33 (16 words in the Greek text) (they)-answered towards him: seed (of)-Abraham (we)-are and (to)-no-one have-(we)-been-(and-are)-slaves ever. how you say that free (you)-will-become? 8:34 (18 words in the Greek text) answered them the Jesus: amen amen (i/I)-say (to)-you that every the making the miss-(of-the-mark-of-God) slave is (of)-the (of)-miss-(of-the-mark-of-God)


The Former Revelation (preliminary translation):

(The Lord said to Cain:) "The ‘turning away’/refuge (of miss of My mark is) towards you, and/but you shall begin/’be a leader’ of it." (Gen 4:7b, Greek OT)

(The Lord said to Abram:) "Count up the stars ... In this way your seed will be." (Gen 15:5, Greek OT)

(God said to Abram:) “Your seed will be ... slaves ... but the nation, (with) which they – if according to the circumstances – will be slaves, I shall judge.” (Gen 15:13b-14a, Greek OT)

(The Lord said to Abraham:) “Your seed shall inherit the cities of the hostile ones.” (Gen 22:17b, Greek OT)

(The Lord said to Moses/Israel:) “If you – according to the circumstances – may acquire a Hebrew boy, he shall be a slave to you (for) six years, but (in) the seventh year he shall go away (as) a free (man) (as) a benefit.” (Ex 21:2, Greek OT)

(The psalmist said:) “Joseph was disposed into/’for the purpose of’ (being) a slave.” (Ps 105:17b, Greek OT)

(The) free (Jerusalem) has become into/- a slave. (1 Macc 2:11b)

(The king of the Spartans wrote to the ‘great priest’/'priest leader' of the Jews:) “It has been found in a writing on account of both the Spartans and the Jews, that they are brothers, and that they are out of a descent of Abraham.” (1 Macc 12:21)

(The Jews said to the Lord:) “Lead together against/’in quest of’ our asunderspread sowing. Set free the ones being slaves in/among the nations.” (2 Macc 1:27a)

(Jesus, the son of Sirach, said:) “ ... Nations (will) be blessed in a seed (of Abraham).” (Sir 44:21a)

(Baruch said to Jerusalem:) “Cowardly (were) the cities (in) which your children were slaves.” (Baruch 4:32a)


The Latter Revelation:

(John the Baptist said to many of the Pharisees and Sadducees coming for baptism:) "You may not think (that you can) say in yourselves: 'We have Abraham (as) father'. For I say you, that God is able to raise children to Abraham out of these stones." (Matt 3:9)

(Jesus said to His disciples:) “No one is able to be a slave to two lords, for or/either he will hate the one and welcome the other, or he will hold himself next to one and ‘consider down’/downgrade the other. You are not able to be a slave to God and mammon.” (Matt 6:24)

(Jesus said:) “What does it seem to you, Simon? From whom do the kings of the earth take ends/toll or tax, from their sons or from the aliens?” … Jesus uttered to him: “Consequently the sons at any rate are free.” (Matt 17:25b,26b)

(Mary said: “The Lord) has taken ‘in stead’/’part with’ Israel ... entirely as He talked towards our fathers, to Abraham and his seed into the (coming) age.”(Luke 1:54-55)

(Jesus said: “Zaccheus) is (א*) a son of Abraham.” (Luke 19:9b)

(God said to Abraham:) ”In your seed all the lineages of the earth will be blessed in”.(Acts 3:25b)

God talked (with Abraham) (P74, א,* א), that his seed will be an outsider in an alien earth/land, and they will make it a slave and treat (it) badly (for) four hundred years. “And the nation, (in) which they – if according to the circumstances – may (P33, א,* א, B) be slaves, I will judge,” God spoke. (Acts 7:6-7a)


Exegetes, evangelists and others:

about 2000 - about 1500

Do you recognize the Bible passage? They promised them freedom, although they themselves are slaves of the corruption. ... Freedom became a compulsion, and the former birch-rods became stings of scorpions in the hands of the new liberators - the equality became a new upper class and a class of oppressors - and about the brotherhood no one heard anything more. Because of their freedom we are children - we being descendants of these slaves believing in promises of slaves, promises about freedom ... freedom to do what we want - freedom to become what we want - freedom to follow our ideas and illusions - freedom to follow flickering will-o'-the-whisps and driving skies. ... What was it which was offered us to drink at all these varying springs of freedom, springs which so generously were placed at the disposal of mankind? Was it the drink in them? It was freedom without freedom. It was springs without water, which were not able to slake any thirst. And when we looked up to the leaders having led us there, what were they different from skies having been driven by the gale of wind - skies which were driven by the sudden changes and shades of the variable winds of the opinion. It is not the real men of despotic nature, who are capricious, it is the characters of the slave nature, and woe the people, where the slaves of the corruption hold the sceptre of whim and arbitrariness, of exaggerated hardness and cowardly compliancy - as the winds of the opinion drive them and the storms of the opinions pursue them. (Sven Lidman "Förgängelsens trälar och frihetens söner" p 73-74; the book published in 1928; translation from the Swedish text: BG Ask)

The little frayed volume without covers (Thomas a Kempis "The imitation of Christ") once 1820-29 evidently had been a magnificent confirmation present. ... (Someone) had written a little memory verse in one of the last pages of the book: "Woe the ones paying attention to perishable things, for they will be perished with them" (English translation). ... In the next moment the seven passengers on the pleasure boat (on Seine in Paris May 1908) smiled ... saying: "We don't care of any imperishable things - we only care of the perishable ones - they are so delicious and soft and full of juice and sweetness and felicity." ... (But) inside in (me) a voice said, that this was the truth and that the truth about (myself) was that (I) was the vain slave of the perishable things. (Sven Lidman "Resan till domen" p 14-15; translation from the Swedish text: BG Ask)

All want to have freedom but they bind themselves by means of marked necklaces or in case of need with sheepmarks in the ears. Therefore this selfdivision, this lack of freedom in the will, this falseness in the striving for truth. The popular ones are thinking, that they work for equality and freedom but discover at last themselves being tyrants having talents to become heads who cannot bear anyone over them, hardly by the side of, and when they come into power, they like being there up in the old forms so that they go with frizz in the hat and many-coloured bands under the collar. Then they are called cheats by the remaining ones, but they only are self-cheats. (August Strindberg "En blå bok I" p 220; translation from the Swedish text: BG Ask)

(1896-08-01) I read: V(iktor) Rydberg: "Germanisk mytologi" and was set free. (August Strindberg "Ockulta dagboken" p 7; translation from the Swedish text: BG Ask)

Most hearty thank for Your sympathy in the sorrows and troubles which the upper class has caused me in my struggle for the lower class in our old Sweden which calls itself the free place of origin on the earth but is a royal estate in tail of the Bernadotte family! (August Strindberg "August Strindbergs brev IV 1884" p 398; letter 1884-12-11 to "Frie skandinaver" in Providence, Rhode Island; translation from the Swedish text: BG Ask)

I do not want to be great, I want to be useful! And above all be free and also - why not - have a little nice time! (August Strindberg "August Strindbergs brev IV 1884" p 268; letter 1884-07-19 to Karl Otto Bonnier; translation from the Swedish text: BG Ask)

I do not want to join in anyone; I want to be angry when I have cause for it, I want to spoon when my heart demands it, I want to climb over wood palings and tread forbidden places when I feel inclined and youthful, I want have music, I demand to wander in the nature, to love my wife and my children, to have my simple faith in God, I want to be free! ... Wherever I see an institution I see lack of freedom and unhappiness. (August Strindberg "August Strindbergs brev II 1877-1882" p 357,363; letter 1882-01-24 to the professor Carl Rupert and his wife the authoress Helena Nyblom and letter 1882-01-31 to Helena Nyblom; translation from the Swedish text: BG Ask)

The matter of religious freedom now is happily solved. . . . I have got a telegram . . . from the Catholics in Gothenburg. The papism will some dag abuse the won freedom, of this I am convinced, but freedom will make us strong against Rome, of this I am equally convinced. (Viktor Rydbergs brev I "Viktor Rydbergs och S.A. Hedlunds brevväxling" p 176,178; letter 1870-02-20 to S.A. Hedlund, translation from the Swedish text: BG Ask)


about 1500 and time before

Tell not me, I do not commit fornication: for what art thou the better, if though thou be no fornicator thou art covetous? It matters not to the sparrow caught in the snare that he is not held tight in every part, but only by the foot: he is a lost bird for all that; in the snare he is, and it profits him not that he has his wings free, so long as his foot is held tight. Just so, thou art caught, not by fornication, but by love of money: but caught thou art nevertheless; and the point is, not how thou art caught, but that thou art caught. (Chrysostom, The Nicene and Post-Nicene Fathers XI:187)

Christ desiring to deepen their faith that it might not be merely superficial, diggeth into their souls by more striking words. For it was the part of believers to endure even reproofs, but they immediately were wroth. (Chrysostom, The Nicene and Post-Nicene Fathers XIV:193)

The law (draws the soul), as by a bond, to obey its commandments, that man might learn to serve God. But the Word set free the soul ... that the bonds of slavery should be removed, to which man had now become accustomed, and that he should follow God without fetters. ... The children possess greater confidence (than the servants), inasmuch as the working of liberty is greater and more glorious than that of obedience which is rendered in (a state of) slavery. (Irenaeus, The Ante-Nicene Fathers Vol I, p 477)

The class of oblations in general has not been set aside; for there were both oblations there (among the Jews), and there are oblations here (among the Christians). Sacrifices there were among the people; sacrifices there are, tooo, in the Church: but the species alone has been changed, inasmuch as the offering is now made, not by slaves, but by freemen. For the Lord is (ever) one and the same; but the character of a servile oblation is peculiar (to itself), as is also that of freemen, in order that, by the very oblations, the indication of liberty may be set forth. For with Him there is nothing purposeless, nor without signification, nor without design. (Irenaeus, The Ante-Nicene Fathers Vol I, p 485-486)

The Lord washes and makes clean the man who had been fast bound with (the chain of) sin. (Irenaeus, The Ante-Nicene Fathers Vol I, p 498-499)


Examples of other quoted authors in the Swedish version: Augustinus, Elisabeth Beskow, Torsten Bohlin, Gordon Bridger, Fjodor Dostojevskij, Bo Frid, Johannes Gossner, Lars Levi Laestadius, Selma Lagerlöf, Lars-Olof Larsson, C.S. Lewis, Martin Luther, Martin Luther King jr, Vilhelm Moberg, Carl Olof Rosenius, Carl-Erik Sahlberg, Bo Setterlind, William B. Silverman, Isaac Basjevis Singer, Enar Skillius, Erik Stave, Sven Stolpe, Jesper Svartvik, P. Waldenström, Kallistos Ware, Max Weber.


My own comments and speculations: Those who are Jews belong to a people chosen by God. Those who are in Jesus Christ belong to a mankind chosen by God. To belong to a people chosen by God is great. To belong to a mankind chosen by God is greater. Together men from all nations give a better image of God compared with that image of God which men of one nation can reveal. God's utmost aim of salvation is to in Christ unite men of all sorts of nations. In the light of this it can be seen as if a man has missed the mark (and that a man with that is a slave of "sin") if he restricts himself to mark possession of one nation (no matter how chosen) against the Christ drawing men out of all nations to Himself. The word "slave" can be understood as hard (cf. John 6:60) but the one who is not the slave of God is slave to somebody else (cf. Matt 6:24; John 8:44).

Concerning "amen, amen", see John 1:51a with My own comments and speculations.


Paul said to the believers in Rome: "You are slaves to whom you hearken, either miss (of the mark of God) into death or hearkening into righteousness. ... When you (continually) were slaves of the miss (of the mark of God), you (continually) were free to the righteousness. ... But now, now having been set free from the miss (of the mark of God), but having been made slaves to God, you have your fruit into holiness, but/and the end (is) an agelong life. ... Good which I want, I do not make/do however/but I practice this bad which I do not want. ... I no longer work/do it entirely, however/but the miss (of the mark of God) inhabiting in me. ... (With) the flesh (I am a slave) to the law of miss (of the mark of God). ... The ones being in flesh are not able to please God. But you are not in flesh however/but in spirit.” (Rom 6:16b,20,22; 7:19,20b,25b; 8:8,9a)

Paul said to the believers in Galatia: "The ones (being) out of faith, these are sons of Abraham." (Gal 3:7b)

(Peter said: “The false prophets) promising freedom, themselves (being) slaves, beginning/ruled under the ruin/corruption. For (in) what someone is (and has been) defeated, (in) this he has been (and is) made a slave.” (2 Pet 2:19)

'Every the'/everyone making/practising the miss (of the mark of God) and/also makes/practises the lawlessness, and the miss (of the mark of God) is the lawlessness. (1 John 3:4)

The one making/practising the miss (of the mark of God) is out of the slanderer, because the slanderer misses (the mark of God) from a beginning. (1 John 3:8b)


Greek words:

Abraam (Abraham) (in the NT + examples in the Apocrypha) 1 Macc 12:21; Matt 3:9; Luke 1:55; 19:9; John 8:33; Acts 3:25 – Esther 4:17f(C8),17y(C29); Tobit 4:12(BA); 14:7; Judith 8:26; 1 Macc 2:52; 2 Macc 1:2; Sir 44:19,22; Baruch 2:34; The Prayer of Azariah v 12; The Prayer of Manasseh v 1,8; Matt 1:1-2,17; 8:11; 22:32; Mark 12:26; Luke 1:73; 3:8,34; 13:16,28; 16:22-25,29-30; 20:37; John 8:37,39-40,52-53,56-58. Acts 3:13; 7:2,16-17,32; 13:26; Rom 4:1-3,9,12-13,16; 9:7; 11:1; 2 Cor 11:22; Gal 3:6-9,14,16,18,29; 4:22; Heb 2:16; 6:13; 7:1-2,4-6,9; 11:8,17; Jas 2:21,23; 1 Pet 3:6.

douleuvô (be a slave) (in the NT + examples in the Apocrypha) 2 Macc 1:27; Baruch 4:32; Matt 6:24; John 8:33; Acts 7:7 – Tobit 4:14; 14:8-9; Judith 11:1,7; 16:14; 1 Macc 6:23; Wisdom of Solomon 14:21; Sir 2:1; 3:7; 25:8; Baruch 1:12. Luke 15:29; 16:13; Acts 20:19; Rom 6:6; 7:6,25; 9:12; 12:11; 14:18; 16:18; Gal 4:8-9,25; 5:13; Eph 6:7; Phil 2:22; Col 3:24; 1 Thess 1:9; 1 Tim 6:2; Tit 3:3.

eleutheros (free) (in the NT + examples in the OT) Ex 21:2; 1 Macc 2:11; Matt 17:26; John 8:33 - Deut 21:14; Judith 16:23; Sir 10:25; John 8:36; Rom 6:20; 7:3; 1 Cor 7:21-22,39; 9:1,19; 12:13; Gal 3:28; 4:22-23,26,30-31; Eph 6:8; Col 3:11; 1 Pet 2:16; Rev 6:15; 13:16; 19:18.


Additional studies:

Gen 12:2; 17:16; Matt 8:12; Mark 2:17; Luke 13:29; 16:13; John 9:40-41; Rom 6:18-19; 1 John 1:6; 3:9.


B.C. Lategan "The truth that sets man free - John 8:31-36"; Neotestamentica 2.1 (1968): 70-80.


(Original version 2007-12-01; revised version 2009-03-23; 2011-05-23; 2014-04-01)

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8:35-36 But the slave does not stay in the habitation into the (coming) age *(א,*א). If so – according to the circumstances – the Son may set you free, you will certainly be free.

Word for word: 8:35 (11 words in the Greek text Sinaiticus) the but slave not stay in the habitation into the age. 8:36 (9 words in the Greek text) if-according-to-the-circumstances so the son you may-set-free, certainly free (you)-will-be.


The Former Revelation (preliminary translation):

On Sarah's having beheld the son of Hagar the Egyptian, whom she had become/born to Abraham, jesting/playing in company with her son Isaac, she and/namely spoke to Abraham: "Throw out this young girl/’female slave’ and her son, for the son of this young girl/’female slave’ shall not inherit ‘in company’/together with my son Isaac." (Gen 21:9-10, Greek OT)


The Latter Revelation:

(Jesus said to the ones who followed Him:) "Many will arrive from upstickings/east and settings/west and ‘be caused to lay down’/’lean back’ in company with Abraham and Isaac and Jacob in the kingdom of the heavens, but the sons of the kingdom will come (א*) out into the outer darkness.” (Matt 8:11-12a)

(Jesus' mother and brothers) came out to ‘get power (over)’/seize Him, for they (continually/repeatedly) said that/: "He has ‘stood out of Himself’/’lost His senses’." ... (The scribes said:) "He throws out the little demons in/by the leader of the little demons." ... (Jesus said:) “If a habitation – according to the circumstances – may be ‘divided into portions against’/’at variance with’ itself, that habitation will not be able to stand.” (Mark 3:21,22b,25)

(The lord of the vineyard) will come and perish the farmers, and will give the vineyard to others. (Mark 12:9b)

(The “leadership of a hundred men” said about Jesus:) "Certainly this Man (continually) was righteous." (Luke 23:47b)


The Apostle, the eighth and one of the seven:

(Jesus said to those Jews who believed Him:) “The truth will set you free.” (John 8:32b)


Exegetes, evangelists and others:

about 2000 and time before

(The epistle to the Galatians) has rightly been described as the charter of Christian freedom, and so long as its teaching is heeded it will never happen that Christianity becomes enslaved in bondage of any kind. ... Yet a distinction must be made between liberty and libertinism. If love rules, the former will never degenerate into the latter. (Donald Guthrie "Galatians" p 46,50)

Freedom implies freeing. Only a power stronger than we can set us free. In the Gospel we meet one we must obey, one having power to forgive, who always is able to exhort the confession from us: You are my Lord. (Anna Söderblom "Ett år - ord för varje dag samlade ur Nathan Söderbloms skrifter" p 267; translation from the Swedish text: BG Ask)

Oh day ... oh hour ... when the darkness over your life was burnt down and the walls around your prison cell were burst in pieces and the chains of iron fell from you and disappeared to a place - you do not know where - where you never more will see them again. And a voice cried: "Upwards!" and the light lifted you upwards - up out of your prison - away from the bonds and bands of the past. (Sven Lidman "På resan genom livet" p 32-33; translation from the Swedish text: BG Ask)

It is long to Christmas! I do not give any promises of manuscripts, for then You are right to pain me for a whole year! and I become a slave to You. "You are dearly bought, do not become slaves of anyone!" (August Strindberg "August Strindbergs brev 16, maj 1907-12 april 1908" p 149; letter 1908-01-06 to Johan Lindström Saxon; translation from the Swedish text: BG Ask)

The old pilosopher Aedesios one day wrote to Chrysanteus: " . . . Julianus took my hand saying: 'I hate the Christians. . . . Now I am free. . . . All (the Christians) ban the freedom of reason, all they teach, that the might of the ruler and the slavery of the people are of God. Freedom is vanished out of reality, but these men also deny her in thought.'" (Viktor Rydberg "Den siste atenaren I" p 69-70; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Alf Ahlberg, Gottfrid Alenius, Gunnar Aspelin, Augustinus, Nils Bolander, Bo Brander, Amadeus Creutzberg, Rune W. Dahlén, Miguel de Cervantes, Samuel Colombus, Rune W. Dahlén, Arthur Conan Doyle, Bob Dylan, E.J. Ekman, P. Fjellstedt, Emilia Fogelclou, Anders Frostenson, A.T. Gellerstedt, Carl Grimberg, Peter Halldorf, Sten Hallqvist, Olov Hartman, David Hedegård, Gunnar Hillerdal, Evan H. Hopkins, Irenaeus, Swening Johansson, Stanley Jones, Ulrik Josefsson, Adolf Kloo, Thorvald Källstad, J.M.G. Le Clézio, Artur Lundkvist, Martin Luther, Oscar Lövgren, Eva Magnusson, Margareta Malmgren, M.B. Malmstedt, Vilhelm Moberg, D.L. Moody, Fabian Månsson, Agne Nordlander, J. Nyrén, David Nyvall, Lewi Pethrus, Laurence Rees, Gösta Sandberg, Gunnar E. Sandgren, Elisabeth Sandlund, Henrik Schartau, M. Basilea Schlink, Solveig von Schoultz, Bo Setterlind, Harry Sjöman, Göran Skytte, Carl Snoilsky, John Steinbeck, Milton Steinberg, John Stott, Nathan Söderblom, Lennart Thörn, Tomas a Kempis, P. Waldenström, LisBeth Wedin, Lars Wivallius, Birgitta Yavari.


My own comments and speculations:

Concerning “slave” and “free”, see John 8:33-34.


Paul said to the believers in Rome: ”The law of the Spirit of the life in Christ Jesus has set you free from the law of the miss (of the mark of God) and of the death.” (Rom 8:2)

Paul said to the believers in Galatia: "What does the writing say? 'Throw out the young girl/’female slave’ and her son. For the son of the young girl/’female slave’ shall not/certainly not inherit ‘in company’/together with the son of the free (woman).' Therefore, brothers, we are not children of a young girl/’female slave’, however/but of the free (woman). Christ set us free for freedom. Stand so firm and be not again held in/fast (with) a yoke of slavery." (Gal 4:30-5:1)

'Every the'/everyone having been (and being) begotten out of God does not make/practise miss (of His mark), because His seed stays in him, and he is not able to miss (His mark), because he has been (and is) begotten out of God. (1 John 3:9)


Greek words:

ontôs (certainly) (in the NT + examples in the OT) Luke 23:47; John 8:36 – Num 22:37; Jer 3:23; Wisdom of Solomon 17:13(14); Luke 24:34; 1 Cor 14:25; Gal 3:21; 1 Tim 5:3,5,16; 6:19; 2 Pet 2:18(א*).


Additional studies:

Ps 32:1-5; John 12:34; 17:2; 18:26; Rom 6:18,22; 8:15-17; 1 Cor 7:23; 8:6; 2 Cor 3:17; Gal 4:1-9; 5:1,13; Heb 3:5-6; Rev 20:1-2.


B.C. Lategan "The truth that sets man free - John 8:31-36"; Neotestamentica 2.1 (1968): 70-80.


(Original version 2007-12-01; revised version 2009-03-23; 2011-05-26; 2014-04-02)

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8:37-38 I know, that you are a seed of Abraham. However, you seek to kill Me, because My saying has not room in you. I talk what I have beheld (and behold) by the side of My (א,* א) Father. And you make/do so, what you have beheld (and behold) (P66,א*) from the side of your (א,* א) father.

Word for word: 8:37 (18 words in the Greek text) (i/I)-'know-(and-have-known)'/know that (a)-seed (of)-Abraham (you)-are. however (you)-search me (to)-kill, because the saying the my not has-room in you. 8:38 (18 words in the Greek text Sinaiticus prima manus) 'what-(things)'/what i/I have-beheld-(and-behold) by-the-side-of the father my (i/I)-talk. and you so 'what-(things)'/what (you)-have-beheld-(and-behold) from-the-side-of the father your (you)-make.


The Former Revelation (preliminary translation):

(Joseph's brothers) (continually) did evil to kill him. (Gen 37:18b, Greek OT)

(In Rephidim) Moses cried towards the Lord saying: "What shall I do (with) this people? Still a small/little (while) and they will throw stones down (against) me." (Ex 17:4, Greek OT)

(Job said:) ”How shall a mortal of blood be righteous by the side of the Lord?” (Job 9:2b, Greek OT)

(The males) spoke to the king: "’Let presently ‘be taken up for yourself’/’you ... get rid of’ that man (Jeremiah)." (Jer 38:4a, Greek OT)

(The people in Egypt said to the prophet:) “We will not hear your saying, which you in the name of the Lord have talked towards us.” (Jer 44:16, Greek OT)


The Latter Revelation:

(Jesus said to His disciples: “From) every/everyone hearing the saying of the kingdom and not perceiving it, the evil one comes and rapes the thing having been (and being) sown in his heart. This is the one having been sown to the side of the way.” (Matt 13:19)

(After His conversation with the Pharisees Jesus said to the disciples:) “Not all have room for this saying, however/’on the other hand’ (the ones) to whom it is (and has been) given.” (Matt 19:11b)

(Jesus said to the priest leaders and the elders of the people:) “Having beheld the son, the farmers spoke in/with themselves: ‘This is the heir. Come here! We may kill him and have/acquire his inheritance.’” ... And having heard (this) the priest leaders and the Pharisees gained knowledge, that He says/said (this) on account of them. (Matt 21:38,45b)

(Jesus said: “Zaccheus) is (א*) a son of Abraham.” (Luke 19:9b)


The Apostle, the eighth and one of the seven:

(Jesus answered and said to Nicodemus:) “Amen, amen, I say to you that/: “We talk of what we know and are witnesses to what we have beheld (and behold), and you do not take our evidence.” (John 3:11)

(Jesus) did not want to walk about in Judea, because the Jews (continually) sought to kill Him. (John 7:1b)


Exegetes, evangelists and others:

about 2000 and time before

When (the Jews) turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of freemen, they were placed for the future in a state of servitude suited to their wish – (a slavery) which did not indeed cut them off from God, but subjected them to the yoke of bondage. (Irenaeus, The Ante-Nicene Fathers Vol I, p 479)


Examples of other quoted authors in the Swedish version: Martin Luther, P. Waldenström.


My own comments and speculations:

The Greek word for "have room" (chôreô) is the same in Matt 19:11 and John 8:37. This Greek word also can be translated by "grasp, accept".

See also My own comments and speculations to John 8:31-32 and John 8:43-44.


Additional studies: Matt 3:9; 13:4; Luke 3:8; 19:47; John 5:18-19; 6:45; 7:19-20,25; 8:39-41,44; Rev 1:1.


(Original version 2007-12-01; revised version 2009-03-23; 2011-05-27; 2014-04-02)

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8:39-40 They answered and spoke to Him: “Our father is Abraham.” Jesus says to them: “If you are children of Abraham, you (continually) made/’had done’ the works of Abraham. But now you seek to kill Me, a man who has talked (and talks) the truth to you, which I heard from the side of God. This Abraham did not make/do.”

Word for word: 8:39 (23 words in the Greek text) (they)-answered and spoke (to)-him: the father our Abraham is: says (to)-them the Jesus: if children (of)-the (of)-Abraham (you)-are, the works (of)-the (of)-Abraham (you)-(continually)-made. 8:40 (20 words in the Greek text) now but seek-(you) me kill (a)-man who the truth (to)-you has-talked-(and-talks) which (i/I)-heard from-the-side-of the god. this Abraham not made.


The Former Revelation (preliminary translation):

God was beheld to Abraham. ... (Abraham) spoke (to the three males): "Lord, if I consequently have found joybringing (grace) opposite You, You may not come to the side of Your boy. Let presently/now water be taken/brought and let wash your feet." (Gen 18:1a,3-4a, Greek OT)

(The Lord said to Abraham: "With respect to that) you have not spared your son, the welcomed one ‘because of’/’with a view to’ Me, blessing I shall verily, indeed greatly, bless you ... having hearkened My voice." (Gen 22:16b-17a,18b, Greek OT)

(The Lord said to Isaac:) “Abraham, your father, hearkened My voice and watched/kept My commands and My commandments and My fundamental laws and My laws:” (Gen 26:5b, Greek OT)

(Israel said to Joseph:) “I may dispatch you away towards (your brothers). But/and he spoke to him: “Behold I/me.” … (But his brothers said:) “Now come so here (and) we may kill him.” (Gen 37:13b,20a, Greek OT)

Moses spoke towards the people: “Be confident! Stand firm and behold the saving, the one from the side of God.” (Ex 14:13a, A Greek OT)

(The prophet said:) “Hear me, the ones pursuing the righteous thing and seeking the Lord. See in, into the firm rock ... See in, into Abraham, your father.” (Is 51:1-2a, Greek OT)

(The Lord said to His people:) "These (are) the sayings which you shall make/do: 'Talk truth, everyone towards his neighbour, judge a peaceful judicial verdict in your gates.'" (Zech 8:16, Greek OT)

Noah, Abraham, Isaac and Jacob, our fathers … took women out of their brothers, and they were blessed in their children, and their seed will inherit earth. (Tobit 4:12b, BA)

(Raguel said to Tobias:) ”I will particularly underneath/secretly show you the truth.” (Tobit 7:10b)

Abraham was found faithful in a test, and it was counted him into/to righteousness. (1 Macc 2:52)

(Jesus, the son of Sirach, said:) “Abraham (was) a great father of a multitude of nations, and it was not found (anyone) like (him) in the glory. ” (Sir 44:19)


The Latter Revelation:

(John the Baptist said to many of the Pharisees and Sadducees coming for baptism:) "You may not think (that you can) say in yourselves: 'We have Abraham (as) father'. For I say you, that God is able to raise children to Abraham out of these stones." (Matt 3:9)

Jesus says to (the priest leaders and the elders): “Did you nor at any time read in the writings: ‘A stone which the ones building rejected, this has become into a head/beginning of a corner, from the side of the Lord this became, and it is wondrous in our eyes?’” (Matt 21:42)

(Zacharias said: “The Lord remembers) an oath which He swore towards Abraham, our father.” (Luke 1:73)

(John the Baptist said to the crowds:) “Make/’bring ... forth’ so fruits worthy the change of mind and you may not begin to say in yourselves: ‘We have a father, Abraham,’ for I say to you, that God is able to out of these stones raise children to Abraham.” (Luke 3:8)

Havinig raised his voice (the rich man in Hades) spoke: "Father Abraham." (Luke 16:24a)

(Jesus said: “Zaccheus) is (א*) a son of Abraham.” (Luke 19:9b)

(Stephen said to the Jews:) “... The God of the glory was beheld to/by our father Abraham.” (Acts 7:2a)


The Apostle, the eighth and one of the seven:

Jesus answered and spoke to (judarna): “This, it is the work of God, in order that you may believe into the One whom that One has dispatched away.” (John 6:29)

(Jesus said to the Jews:) "I have many things to talk and judge on account of you. However, the One having sent Me is truthful. And the things which I have heard from the side of Him, these I talk into the adornment/’adorned world’." (John 8:26)


Exegetes, evangelists and others:

about 2000 and time before

The ones "doing evil" (Luke 13:27) are not any few evildoers, who sinned against elementary moral commandments which most men usually keep. However, they did evil when the calling to the kingdom came. They chose to stay in the old and didn't want to become disciples. Then it didn't help that they were children of Abraham. As it doesn't help to be baptized and confirmed. (Bo Giertz "Evangelium enligt Lukas" p 161 in comment to Luke 13:22-30; translation from the Swedish text: BG Ask)

(Rom 9:6f. or some similar Pauline argument) may well have been known to John. (C.K. Barrett "The Gospel according to St John" p 347)

It would take too long to enumerate all the benefits supposed to be derived from descent from Abraham. Suffice here the most fundamental principle: ‘All Israel are the children of Kings,’ and its application even to common life, that as 'the children of Abraham, Isaac, and Jacob, not even Solomon's feast could be too good for them.' (Baba Mets. vii.1) (Alfred Edersheim "The Life and Times of Jesus the Messiah Part II" p 172)


Examples of other quoted authors in the Swedish version: Carl Grimberg, Vaclav Havel, Martin Luther, Viktor Rydberg, Carl-Erik Sahlberg, Milton Steinberg, John Stott, Nathan Söderblom.


Paul said to the believers in Rome: "... Not all (Israelites are) children, because they are a seed of Abraham." (Rom 9:7a)

James said to ‘a believer’/’the believers’: "You believe that God is one. You make/do finely/well. And/also the little demons believe and shudder. But do you want to have knowledge, Oh empty/vain man, that the faith separated from the works is (a) dead (body) (א,*א,A)? Was not Abraham our father justified out/’in consequence’ of works, having carried up his son Isaac against the sacrificial altar? You see that the faith works (א*,A) together with his works, and out/’in consequence’ of the works the faith was made perfect. And the writing was completed saying: 'But Abraham believed (in) God, and it was counted him into/to righteousness. And he was called a friend of God.' You behold, that a man is justified out/’in consequence’ of works and not only out/’in consequence’ of faith." (Jas 2:19-24)


Additional studies: Ps 15:2; John 3:11; 5:18; 7:1,17; 8:33,37; Rom 2:28-29; 4:12; Gal 3:7,14; Rev 2:9; 3:9.


(Original version 2007-12-01; revised version 2009-03-24; 2011-05-30; 2014-04-02)

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8:41-42 “You make/do the works of your father.” They * (א,* א, B) spoke to Him: “We are not (and have not been) begotten out/’in consequence’ of fornication. We have one Father, God.” Jesus so (א,*א) spoke to them: “If God (continually) was your Father, you – according to the circumstances – welcomed/’would welcome’ Me (continually), for I have come out, out of God, and I have arrived. For nor I have come (and come) from Myself, however/but that One has dispatched Me away.”

Word for word: 8:41 (19 words in the Greek text) you make the works (of)-the (of)-father your. (they)-spoke (to)-him: we out-of fornication not are-(and-have-been)-begotten, one father (we)-have the god. 8:42 (31 words in the Greek text Sinaiticus) spoke so (to)-them the Jesus: if the god father your (continually)-was (you)-welcomed according-to-the-circumstances me, i/I for out-of the god came-out and have-arrived. nor for from myself (i/I)-have-come-(and-come), however that-(one) me dispatched-away.


The Former Revelation (preliminary translation):

(Israel said to Joseph:) “I may dispatch you away towards (your brothers). But/and he spoke to him: “Behold I/me.” … (But his brothers said:) “Now come so here (and) we may kill him.” (Gen 37:13b,20a, Greek OT)

(From the people a message was brought to Judas:) “Your bride/’daughter-in-law’ Tamar has been (and is) given to fornication. And behold, she has (child) in womb out/’in consequence’ of fornication. … (Gen 38:24b, Greek OT)

(Moses said to Israel:) "You shall welcome the Lord, your God, out of your whole heart and out of your whole soul and out of your whole ability." (Deut 6:5, Greek OT)

(Moses said to Israel: "Is the Lord) not your Father, (who) has acquired you and made you and created you?" (Deut 32:6b, Greek OT)

(David said:) "Welcome the Lord, all (you) His pious ones!" (Ps 31:23a or 31:24a, Greek OT)

(The Lord said to Israel:) “Lawless sons, seed of adulterers and a fornicator ... are you not children of perdition, a lawless seed?” (Is 57:3b,4b Greek OT)

(The people of the Lord said to Him:) "You are our Father, because Abraham had not knowledge of us and Israel had not additional/more knowledge of us. However, You, Lord, (are) our Father." (Is 63:16a, Greek OT)

(Tobit said to Tobias:) “Give heed to yourself, little boy, (be) from/’far from’ all fornication and take a woman first/especially from the seed of your fathers. ... Noah, Abraham, Isaac and Jacob, our fathers … took women out of their brothers, and they were blessed in their children, and their seed will inherit earth.” (Tobit 4:12, BA)

(The messenger said:) “When I (continually) was in company with you, I was by no means (continually) in company with you (with) my joybringing (grace), however/but (with) the willing of God.” (Tobit 12:18a, S)

(Jesus, the son of Sirach, said:) “A woman having entirely left his male ... has in fornication committed adultery.” (Sir 23:22-23a)


The Latter Revelation:

(Jesus said to the Pharisees:) “The one who – according to the circumstances – may have ‘loosen ... from’/divorced his woman, not/except on/’for the sake of’ fornication, and may take another to wife, he is seduced into adultery.” (Matt 19:9b)

(Jesus said to the crowds and to His disciples:) "One is your heavenly Father." (Matt 23:9b)

(One of the scribes questioned Jesus:) "Of what kind is a first commandment of all?" Jesus answered that/: "First is 'Hear, Israel! The Lord our God is one Lord. And you shall welcome the Lord your God out of whole/all your heart and out of whole/all your soul and out of whole/all your mind and out of whole/all your stability.'" (Mark 12:28b-30)

(Jesus said to the hypocrites:) "What/why do you not and/also judge the righteous thing (away) from yourselves?" (Luke 12:57)


The Apostle, the eighth and one of the seven:

As many as took him, to them He gave (judicial) authority to become children of God, to the ones believing into His name, who were begotten not out of bloods/blood, nor out of a will of flesh, nor out of a will of a male, however/but out of God. (John 1:12-13)

(Jesus said to some of the inhabitants of a disgraced Jerosolyma/Jerusalem:) “I have not come (and come) from Myself. However the One having sent Me is truthful (P66, א,* א), whom you do not know. But (P66,א,*א) I know Him, because I am from the side of Him, and He has dispatched (and dispatches) (P66,א,*א) Me away.” (John 7:28b-29)

(Jesus said to the Pharisees:) "I know from where I have come and where I withdraw. * (א,*א) You do not know from where I come and (א,*א) where I withdraw." (John 8:14b)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Bo Frid, Johannes Gossner, Lars Levi Laestadius, Jesper Svartvik, P. Waldenström, Elin Wägner.


Paul said to the believers in Corinth: "If anyone welcomes God, this one is (and has been) ‘gained knowledge of’/acknowledged * (P46, א*)." (I Cor 8:3)

'Every the'/everyone believing that Jesus is the christ/'anointed one' is (and has been) begotten out of God, and 'every the'/everyone welcoming the One having begotten and/also welcomes the (child) being (and having been) begotten out of Him. (1 John 5:1)


Greek words:

porneia (fornication) (in the NT + examples in the Apocrypha) Tobit 4:12; Sir 23:23; Matt 19:9; John 8:41 – Tobit 8:7; Sir 26:9; 41:17; Matt 5:32; 15:19; Mark 7:21; Acts 15:20,29; 21:25; 1 Cor 5:1; 6:13,18; 7:2; 2 Cor 12:21; Gal 5:19; Eph 5:3; Col 3:5; 1 Thess 4:3; Rev 2:21; 14:8; 17:2,4; 18:3; 19:2.


Additional studies: Ps 40:7(8); Is 64:8; Hos 2:4; Mal 2:10; Wisdom of Solomon 3:16; Matt 22:36-38; Luke 10:25-27; John 3:17; 8:28,38,44; 13:3; 16:27,28,30: 17:8; 18:9; Rom 2:17; Phil 3:5; Heb 1:3; 10:7; 1 John 5:20; Rev 2:14; 11:11.


(Original version 2007-12-01; revised version 2009-03-24; 2011-05-31; 2014-04-03)

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8:43-44 Because of what have you not knowledge of My talking? Because you are not able to hear My saying. You are out of the father of ‘the slanderer’/Judas, and you want to make/do the desires of your father. That one (continually) was a man-slayer from a beginning, and he does not stand (and has not stood) in the truth, because it/there is not truth in him. When he – according to the circumstances – may talk the lie, he talks out of the own things, because he is a liar and ‘its father’/’the father of the lie’.

Word for word: 8:43 (16 words in the Greek text) because-of what the talking the my not (you)-have-knowledge-of? because not (you)-are-able-to hear the saying the my. 8:44 (47 ord i den grekiska texten) you out-of the father (of)-the (of)-slanderer are and the desires (of)-the (of)-father your (you)-want (to)-make. that-(one) (a)-man-slayer (continually)-was from (a)-beginning and in the truth not stands-(and-had-stood), because not (it)-is truth in him. when-according-to-the-circumstances (he)-may-talk the lie, out-of the own-(things) (he)-talks, because (a)-liar (he)-is and the father its.


The Former Revelation (preliminary translation):

(“You shall not eat) from fruit of the wood (of the thing to know/'have knowledge' of fine and evil), which is in a middle of the ‘place by the side of apprehension’/paradise,” God spoke (to the male and the woman). “Do not eat from it, ‘nor not’/nor touch it, in order that you may not die.” And the serpent spoke to the woman: "You will not die (in) death!" (Gen 3:3-4, Greek OT)

(Esther said:) The slanderer (Haman) is not worthy (to belong to) the court of the king.” (Esther 7:4b; Greek OT)

(Solomon said to his bride:) “... Your talking (is as) fruits of the season.” (Song of Solomon 4:3a, Greek OT)

(The Lord said to Israel:) "From a beginning I have not talked in a hidden (place), nor in a dark place of 'an earth'/'a land'. At the time when it became, I (continually) was there. And now the Lord has dispatched (and dispatches) away Me and His Spirit." (Is 48:16b, Greek OT)

(The people in Egypt said to the prophet:) “We will not hear your saying, which you in the name of the Lord have talked towards us.” (Jer 44:16, Greek OT)

(The Lord said:) “… I will be a quick witness against the poisoners and against the adulteresses and against the ones swearing (in) My name on/to lie.” (Mal 3:5a, Greek OT)

(The psalmist said: “With) an envy of a slanderer death came into, into the adornment/’adorned world’.” (Wisdom of Solomon 2:24a)

(Jesus, the son of Sirach, said:) “Males (being) liars, will not/certainly not remember (wisdom).” (Sir 15:8b)

(Jesus, the son of Sirach, said:) “A beginning of miss (of the mark of God) (is) from a woman, and through her we all die.” (Sir 25:24)

(Jesus, the son of Sirach, said:) “What/how will (anyone) speak truth from a lie?” (Sir 34:4b)

(Jesus, the son of Sirach, said:) “Every friend will speak: ‘I have and/also been friends with (you).’ However ‘a friend is a friend’/’many friends are friends’ only (with) name. ... A comrade of a friend enjoys himself in cheerfulness and/but in a seasonable time of oppression he will be ‘from opposite’/’an adversary’.” (Sir 37:1,4)


The Latter Revelation:

(Jesus said to the Pharisees:) "Products of adders, how are you, being evil, able to talk good things?" (Matt 12:34a)

(Jesus said to His disciples: “From) every/everyone hearing the saying of the kingdom and not perceiving it, the evil one comes and rapes the thing having been (and being) sown in his heart. This is the one having been sown to the side of the way. ... The darnels (in the field, which is the adorned world) are the sons of the evil one, but/and the enemy, the one having sown them, is the slanderer.” (Matt 13:19,38b-39a)

After a small/little (while) ... the ones standing (and having stood) (there) spoke to Peter: “Truly and/also you are out of (the disciples of Jesus), for and/also your talking ‘makes you manifest’/’reveals you’.” (Matt 26:73)

(Jesus said to His disciples:) “The desires around/’in relation to’ the rest going into (a man) they choke up the saying, and it becomes fruitless.” (Mark 4:19b)

(Jesus said to Peter:) “Withdraw behind Me, adversary, because you do not consider the things of God, however/but the things of the men.” (Mark 8:33b)

The slanderer spoke to (Jesus): “I will give You this (judicial) authority, all of it, and their glory, because it has been (and is) given by the side of me, and – if according to the circumstances – I give it to whom I want.” (Luke 4:6)

(Paul said to the soothsayer:) “O, son of a slanderer, filled with every deceit and every recklessness, an enemy of every/all righteousness.” (Acts 13:10a)


The Apostle, the eighth and one of the seven: The Saviour (א,*א) knew from (P66, א,* א) a beginning (that) some are the * (א,*א) believing ones and (that) someone (continually) was the one being about to give Him ‘to the side of’/over (P66, א,*א). (John 6:64b)

Jesus answered and spoke to (א,*א) (His disciples): “Did I not choose you, the twelve? And out of you it/there is a slanderer.” But He (continually) said/meant Judas of Simon from Karuoth (א*), for this one, being(א,*א) one out of the twelve, was (continually) about to give Him ‘to the side of’/over. (John 6:70-71)

(Jesus said to the Jews:) "If any man wants to do the will (of The One having sent Me), he shall gain knowledge whether (My) teaching is out of God or whether I am speaking (away) from Myself." (John 7:17b)

(Those Jews who believed Jesus) answered Him: "We are a seed of Abraham, and we have ever/never been (and are) slaves to ‘no one’/anyone. ... (Jesus said to them:) "You seek to kill Me, because My saying has not room in you. ... You make/do so what you have beheld (and behold) (P66,א*) from the side of your (א,* א) father." (They said to Him:) "Our father is Abraham. ... We have one Father, God." (John 8:33a,37b,38b,39a,41b)


Exegetes, evangelists and others:

about 2000 - about 1500

"From the beginning" will possibly refer to the murder of Abel (cf. 1 John 3:12), more probably to the fact that it was through Satan that Adam became mortal (Rom. 5:12ff; cf. Wis. 2:24). Satan thus became the murderer of the whole human race. (Leon Morris "The Gospel according to John" p 411)

”What I say … hear my words.” In the original text two similar expressions stand against one another, “lalia” and “logos”. The first one here signifies the spoken words, the other one the meaning of the words. “Hear” is used in the Semitic meaning of understand and listen to, obey. The Jews do not understand the words of Jesus, because they are not willing to accept his message. (René Kieffer "Johannesevangeliet" p 197; translation from the Swedish text: BG Ask)

“Epithymia” is desire. ... Clement of Alexandria defined “epithymia” as the spirit which ‘aims at and reaches after that which will gratify itself’. “Epithymia” always has the notion of desiring that which should not be desired. (William Barclay ”New Testament Words” p 122)

The sons of the lord of dung adore their furies and praise their vices, so that viciousness is virtue, wickedness is character, lie nature means intelligence, rawness is strength. (August Strindberg "En blå bok I" s 115; translation from the Swedish text: BG Ask)

(Ulrich) von Hutten: "Perhaps a son of a goldsmith from Leipzig can sell remission of sins for fifty ducats to the horsethief from Mansfield?" (The seller of indulgences) Diezel: "It is lie!" Doctor John: "The father of lies! We have met before!" (August Strindberg "Näktergalen i Wittenberg" p 51; translation from the Swedish text: BG Ask)


about 1500 and time before

Those who do not believe, and do not obey His will, are sons and angels of the devil, because they do the works of the devil. ... According to nature, then, they are (His) children, because they have been so created; but with regard to their works, they are not His children. ... But (if) they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. (Irenaeus, The Ante-Nicene Fathers Vol I, p 525)

As ”the powers that be are ordained of God,” it is clear that the devil lied when he said: “These are delivered unto me; and to whomsoever I will, I give them.” (Irenaeus, The Ante-Nicene Fathers Vol I, p 552)


Examples of other quoted authors in the Swedish version: Eric S. Alexandersson, Augustinus, Sven Danell, Fjodor Dostojevskij, E.J. Ekman, Bo Frid, Johannes Gossner, Carl Grimberg, Dick Harrison, Liselotte Johansson, Lars Levi Laestadius, Martin Luther, Bertil Malmberg, Vilhelm Moberg, Anders Nohrborg, Viktor Rydberg, A.M. Strinnholm, Jesper Svartvik, P. Waldenström, Paul Wern.


My own comments and speculations: The Jews who believe Jesus have not gained knowledge of what He says. They are like the seed sown along the way. They don't understand and soon (John 8:45-46) Jesus will say about them, that they don't believe Him. The evil one has raped what was sown in their hearts, and they have not stayed in His saying. Compare My own comments and speculations to John 6:66-69.

To see Judas as ”the slanderer” can be apprehended far-fetched but should nevertheless be possible, because Jesus earlier has called him a slanderer (cf. John 6:70-71). We can also observe, that Haman in Esther 7:4 is named “the slanderer” (with definite article), and that Peter in Mark 8:33 is named “Satan” or “adversary”. Cf. also Acts 13:10.

Concering “from a beginning”, see also John 6:60-65.


Paul said to the believers in Rome: "... The miss (of the mark of God) came into, into the adornment/’adorned world’ through one man, and the death through the miss (of the mark of God)." (Rom 5:12a)

Paul said to the believers in Rome: "The way of thinking of the flesh (is) hating into/’for the purpose of’ God, for it does not arrange itself under the law of God, for nor it is able." (Rom 8:7)

Paul said to the believers in Ephesos: "And you being/were dead (bodies) (in) your falls from the side of (God) and misses (of the mark of God), in which you once walked about according to the age of this adornment/’adorned world’, according to the leader of the (judicial) authority of the air, of the spirit now being active in the sons of the disobedience." (Eph 2:1-2)

Paul said to Titus: "We (continually) were ... slaves (in) desires ... hating one another." (Tit 3:3)

If we – according to the circumstances – may speak, that we have communion in company with Him, and we may walk about in the darkness, we lie and do not make/do the truth. (1 John 1:6)

If we – according to the circumstances – may speak, that we have not a/any miss (of the mark of God), we lead ourselves astray and the truth is not in us. (1 John 1:8)

The one saying (himself) be in the light and hating his brother is a liar (א,* א) and is in the gloom till just now. (1 John 2:9)

I have not written to you, that you do not know the truth, however/but that you know it, and that every lie is not out of the truth. Who is the liar, if not the one denying that/: ”Jesus is not the christ/'anointed one'.”? This is the antichrist, the one denying the Father and the Son. (1 John 2:21-22)

And you, the ointment, which you have taken from Him, it stays in you, and you have not need, in order that anyone may teach you. However, as His Spirit (א*) teaches you on account of all things and is true and is not a lie, and entirely as It has taught you, you stay in Him. (1 John 2:27)

The one making/practising the miss (of the mark of God) is out of the slanderer, because the slanderer misses (the mark of God) from a beginning. Into/’for the purpose of’ this the Son of Man was made visible, in order that He might loosen/’pull apart’ the works of the slanderer. (1 John 3:8)

In this it is visible, (who are) the children of God and the children of the slanderer. 'Every the'/everyone not making/practising righteousness is not out of God, and/nor the one not welcoming his brother. (1 John 3:10)

'Every the'/everyone hating his brother is a man-slayer, and you know, that every man-slayer has not an agelong life staying in himself (א,*א,A). (1 John 3:15)

If – according to the circumstances – anyone may speak that/: ”I welcome God” and (if) he may hate his brother, he is a liar. For the one not welcoming his brother, whom he beholds (and has beheld), the one is not able to welcome God, whom he does not behold (and has not beheld). (1 John 4:20)


Greek words:

anthrôpoktonos (man-slayer) John 8:44; 1 John 3:15.

epithymia (desire) (in the NT + examples in the Apocrypha) Mark 4:19; John 8:44; Tit 3:3 – Wisdom of Solomon 4:12; 6:17,20; 16:21; 19:11; Sir 5:2; 6:37; 14:14; 18:30-31; 23:5; 36:22(24); Susanna v 8(Theod),11(Theod), 14(Theod),32,56; Luke 22:15; Rom 1:24; 6:12; 7:7-8; 13:14; Gal 5:16,24; Eph 2:3; 4:22; Phil 1:23; Col 3:5; 1 Thess 2:17; 4:5; 1 Tim 6:9; 2 Tim 2:22; 3.6; 4:3; Tit 2:12; Jas 1:14-15; 1 Pet 1:14; 2:11; 4:2-3; 2 Pet 1:4; 2:10,18; 3:3; 1 John 2:16-17; Jude v 16,18; Rev 18:14.

lalia (talking) (i the NT + examples in the Apocrypha) Matt 26:73; John 8:43 – 2 Macc 5:5; 8:7; Sir 13:11; 19:6; 20:5; 32:4; 42:11.

pseudos (lie) (in the NT + examples in the OT) Sir 34:4; John 8:44; 1 John 2:21,27 – Jer 3:10; 13:25; Judith 5:5; 11:5; Sir 7:12-13; 20:24-26; 34:8; 41:17; 51:2,5; Rom 1:25; Eph 4:25; 2 Thess 2:9,11; Rev 14:5; 21:27; 22:15.

pseustês (liar) Sir 15:8; John 8:44; I John 2:9(א,*א); I John 2:22; 4:20 – Ps 116:11; Prov 19:22; Sir 25:2; John 8:55; Rom 3:4; 1 Tim 1:10; Tit 1:12; 1 John 1:10; 2:4; 5:10.


Additional studies:

Matt 13:4; 15:10,12; 22:16; 23:15; Mark 4:15; 7:14,18; Luke 8:12; John 1:14; 5:25,44; 6:60,70; 9:27; 12:47-48; 17:17,19; 1 Cor 2:14; 2 Cor 11:3; Eph 4:21; 2 Thess 2:12; 1 Pet 5:8; Rev 2:7,9; 3:8-9; 12:9; 14:5; 21:27; 22:15.


Stephen Motyer "The Fourth Gospel - an Appeal to Jews"; Tyndale Bulletin 45.1 (1994): 201-205.

Jerome H. Neyrey "Jesus the Judge: Forensic Process in John 8:21-59"; Biblica 68 (1987): 509-542.


(Original version 2007-12-01; revised version 2009-03-24; 2011-06-03; 2014-04-03)

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8:45-47 But because I say the truth, you do not believe Me. Which one out of you convicts Me on account of miss (of the mark of God)? If I say truth, because of what do you not believe Me? The one being out of God hears the words of God. Because of this you do not hear, because you are not out of God.

Word for word: 8:45 (9 words in the Greek text) i/I but because the truth (i/I)-say, not (you)-believe me. 8:46 (16 words in the Greek text) who out-of you convicts me on-account-of miss-(of-the-mark-of-God)? if truth (i/I)-say, because-of what you not believe me? 8:47 (21 words in the Greek text) the-(one) being out-of the god the words (of)-the (of)-god hears. because-of this you not hear, because out-of the god not (you)-are.


The Former Revelation (preliminary translation):

It/there is not unrighteousness in (the Lord). (Ps 92:15b or 92:16b, Greek OT)

(Solomon said:) “Sounding/speaking unrighteous things no one ‘may not’/may talk, ‘nor not’/nor may the convicting justice ‘go by the side of a way'’/escape (the spirit of wisdom of the Lord.” (Wisdom of Solomon 1:8b)

(Jesus, the son of Sirach, said:) “The Wisdom will praise her soul. In a middle of a people she will boast.” (Sir 24:1)


The Latter Revelation:

(The Pharisees) dispatch away their disciples, in company with the Herodians, to (Jesus) saying: "Teacher, we know that You are truthful and teach the way of God in truth." (Matt 22:16a)

(The woman) spoke ‘every the’/’the whole’ truth to Jesus. (Mark 5:33b)

Being convicted by (John the Baptist) Herod, ‘the one of four leaders’/’the tetrarch’, … shut (John) entirely/in in watch/custody. (Luke 3:19a,20b)

(Jesus said to the priest leaders and the scribes:) "If I – according to the circumstances – may speak to you (that I am the christ/'anointed one'), you may not/certainly not believe." (Luke 22:67b)


The Apostle, the eighth and one of the seven:

(Jesus said to the Jews:) “The one talking from oneself seeks the own glory, but the One seeking the glory of the One having sent Him, this One is truthful, and it/there is not unrighteousness in Him.” (John 7:18)


Exegetes, evangelists and others:

about 2000 and time before

Let us in everything believe God, and gainsay Him in nothing, though what is said seem to be contrary to our thoughts and senses, but let His word be of higher authority than both reasonings and sight. ... For His word cannot deceive, but our senses are easily beguiled. (Chrysostom, The Nicene and Post-Nicene Fathers X:495)


Examples of other quoted authors in the Swedish version: Amadeus Creutzberg, Sven Danell, Bo Frid, Johannes Gossner, Martin Luther, Platon, Milton Steinberg, Jesper Svartvik, Knut Svensson, P. Waldenström.


My own comments and speculations: Like the first Adam of all, the one with the rib left intact, Jesus did never sin (miss the mark of God).

Compare My own comments and speculations to John 8:43-44.


Peter said: "(Christ) did not make a miss (of the mark of God), nor was a deceit found in His mouth." (1 Pet 2:22)

We (א,*א) know, that that One was made visible, in order that He might lift/’take away’ our (א,*א) misses (of the mark of God), and it/there is not (any) miss (of the mark of God) in Him. (1 John 3:5)

Themselves they are out of the adornment/’adorned world’. Because of this they talk ‘out of’/’on the basis of’ the adornment/’adorned world’, and the adornment/’adorned world’ hears them. (1 John 4:5)

We know that we are out of God and the whole adornment/’adorned world’ lies in (the power of) the evil one. (1 John 5:19)


Additional studies: Is 53:9; John 1:17; 5:25; 6:64; 8:40,43; 10:26; 16:8; 18:37; 1 Cor 2:14; 2 Cor 5:21; Gal 4:16; Heb 4:15; 1 Pet 3:18; 1 John 3:10; 4:3-4,6; Rev 3:20.


(Original version 2007-12-01; revised version 2009-03-24; 2011-06-04; 2014-04-04)

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8:48 The Jews answered and spoke to Him: “Do we not say finely/rightly, that You are a Samaritan and have a little demon?”

Word for word (17 words in the Greek text): answered the Jews and spoke (to)-him: not finely say we that Samaritan are you and (a)-little-demon (you)-have?


The Former Revelation (preliminary translation):

The leaders of the lineages of Israel spoke towards (the enemies in Samaria): "(There is) not (anything) ‘to us and to’/’between us and’ you (on account of) the thing to build a house to our God, because we ourselves ... will build a house to the Lord, our God ... ." (Ezra 4:3b, Greek OT)


The Latter Revelation:

(The scribes said about Jesus) that/: "He has Beelzebul” and that/: “In/by the leader of the little demons He throws out the little demons. ... He has an unclean spirit." (Mark 3:22b,30b)

A certain Samaritan, going on the way, came ‘according to’/downwards (the half dead man), and having beheld (him), he was moved in his inward parts. (Luke 10:33)

The scribes and the Pharisees began to hold in/fast (Jesus) terribly and interrogate Honom on account of more things. (Luke 11:53b)

(One of ten) fell/’fell down’ against/on (the) face to the side of (Jesus') feet, being thankful to Him. And he (continually) was a Samaritan. (Luke 17:16)


The Apostle, the eighth and one of the seven:

The woman, the Samaritan woman, * (א*) says to (Jesus): “How (is it that) You, being a Jew, demand to drink from (the side of) me, being a woman, a Samaritan woman?” * (א*). (John 4:9)

The crowd answered (Jesus): "You have a little demon!" (John 7:20a)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Miguel de Cervantes, Lars Levi Laestadius, P. Waldenström.


Additional studies:

Matt 9:34; 10:5,25; 11:18; 12:24; Luke 11:15,18; John 1:19; 8:52; 10:20; Acts 8:9-11.


J. Merlmann "John 8:48 in Some Patristic quotations"; Biblica 44 (1963): 206-209.


(Original version 2007-12-01; revised version 2009-03-24; 2011-06-05; 2014-04-04)

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8:49-50 Jesus answered: “I have not a little demon. However, I honour My Father, and you dishonour Me. But I do not seek My glory. It/there is the One seeking and judging.”

Word for word: 8:49 (15 words in the Greek text) answered Jesus: i/I (a)-little-demon not have, however (i/I)-honour the father my, and you dishonour me. 8:50 (12 words in the Greek text) i/I but not seek the glory my. (it)-is the-(one) seeking and judging.


The Former Revelation (preliminary translation):

(God said to Israel:) "Honour your father and the mother." (Ex 20:12a, Greek OT)

(Israel) sacrificed to little demons and not to God. (Deut 32:17a, Greek OT)

(The Lord said:) "The ones glorifying Me I will glorify, and the one despising Me will be unhonoured." (1 Sam 2:30b, Greek OT)

The form of (the boy of the Lord was) unhonoured. (Is 53:3a, Greek OT)

(The Lord said to the priests:) “A son glorifies a father and a slave his lord. And if I am a father, where is My glory?” (Mal 1:6a, Greek OT)

The people beheld the faith of Simon and the glory, which he ‘took counsel’/resolved to ‘make for’/give his nation. (1 Macc 14:35a)


The Latter Revelation:

(Jesus said to some Pharisees and scribes coming from a disgraced Jerosolyma/Jerusalem:) "Hypocrites, finely/rightly Isaiah prophesied on account of you (on his) saying: 'This people honours Me (with) their lips, but their heart holds off, far from from Me.'" (Matt 15:7-8)

(The scribes said about Jesus) that/: "He has Beelzebul” and that/: “In/by the leader of the little demons He throws out the little demons. ... He has an unclean spirit." (Mark 3:22b,30b)

(Jesus said:) "Were they not found having returned to give glory to God, ‘if not’/except this one, the one of other descent?" (Luke 17:18)

Having dishonoured (the slave, the farmers) dispatched (him) out empty/empty-handed. (Luke 20:11b)


The Apostle, the eighth and one of the seven:

(Jesus said to the Jews:) "For nor the Father judges ‘no one’/anyone, however/but has given (and gives) every/all judgment to the Son, in order that all may honour the Son entirely as they may honour the Father. The one not honouring the Son does not honour the Father having sent Him. ... I do not take glory from the side of men. ... The one talking from oneself seeks the own glory, but the One seeking the glory of the One having sent Him, this One is truthful, and it/there is not unrighteousness in Him." (John 5:22-23,41a; 7:18)


Exegetes, evangelists and others:

about 2000 and time before

I do not think that I would be able to weep, if I lost my father or my mother or my home, but cold shivers go down my back with the mere thought that a member of the family Silfverstååhl would be dishonoured. ... For the first time of his life Thure-Gabriel saw his father with abhorrence, dislike and contempt; this brutal, violent egoism - this utter absence of sympathy. ... The man Thure-Gabriel was for him absolutely indifferent. (Sven Lidman "Thure-Gabriel Silfverstååhl" p 277,302-303; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Sven Danell, Vilhelm Moberg.


My own comments and speculations:

Jesus is worthy of the greatest glory, but the Jews do not want to give Him the least honour.


Paul said to the believers in Corinth: "You (are) glorious/renowned, but we unhonoured." (1 Cor 4:10b)

Peter said: "(Christ) (continually) gave/entrusted (Himself) by the side of the One judging righteously. " (1 Pet 2:23b)


Greek words:

atimazô (dishonour) (in the NT + examples in the Apocrypha) Luke 20:11; John 8:49 – Esther 1:18; Sir 8:4,6; 10:23,29; 22:5; 26:26; The Epistle of Jeremiah v 40; Mark 12:4; Acts 5:41; Rom 1:24; 2:23; Jas 2:6.


Additional studies: Is 16:5; 29:13; Mark 7:6-7; John 5:45; 8:54; 2 Pet 1:17; Rev 4:9,11.


(Original version 2007-12-01; revised version 2009-03-25; 2011-06-06; 2014-04-04)

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8:51-52 ”Amen, amen I say to you, if – according to the circumstances – anyone may keep My saying, He will (א,* א) not/certainly not look at death into the (coming) age.” The Jews * (P66,א,* א, B) spoke to Him: “Now we have gained (and gain) knowledge, that You have a little demon. Abraham died and the prophets, and You say: ‘If – according to the circumstances – anyone may keep My saying, He may not/certainly not taste death into the (coming) age.’”

Word for word: 8:51 (17 words in the Greek text) amen amen (i/I)-say (to)-you, if-according-to-the-circumstances anyone the my saying may-keep, death not/certainly not (he)-will-look-at into the age. 8:52 (30 words in the Greek text Sinaiticus) spoke (to)-him the Jews: now (we)-have-gained-(and-gain)-knowledge that (a)-little-demon (you)-have. Abraham died and the prophets, and you say: if-according-to-the-circumstances anyone the saying my may-keep, not/certainly not (he)-may-taste death into the age.


The Former Revelation (preliminary translation):

Having ‘left out’/’breathed his last’ Abraham died in a fine old age, an old man. (Gen 25:8a, Greek OT)

(The psalmist said:) "Who is a man, who will live and not behold death? Will he deliver his soul out of a hand of Hades?" (Ps 89:48a or 89:49a, Greek OT)

(The Lord said to His people:) "Your fathers, where are they? And the prophets, will they not live (for) the (whole) age? ‘More than’/however You received My sayings and My lawful things, as many as I in spirit enjoin My slaves My prophets.” (Zech 1:5-6a, Greek OT)


The Latter Revelation:

(Jesus said to His disciples:) “Amen I say to you that/: ‘(There) are some of the ones standing here, whoever/who may not/certainly not taste death till – according to the circumstances – they may behold the Son of the Man coming in/with His kingdom.’” (Matt 16:28)

(The scribes said about Jesus) that/: "He has Beelzebul” and that/: “In/by the leader of the little demons He throws out the little demons. ... He has an unclean spirit." (Mark 3:22b,30b)

(Simeon would) not behold death till/until (א*) he – according to the circumstances – might behold the christ/'anointed one' of a lord. (Luke 2:26b)


The Apostle, the eighth and one of the seven:

(Jesus said to the Jews:) "Amen, amen I say to you, that the one hearing My saying and believing (in) the One having sent Me has agelong life and does not come into judgment, however/but has stepped (and steps) over out of the death into the life." (John 5:24)


Exegetes, evangelists and others:

about 2000 and time before

If a distinction between the two verbs ("look at" and "taste") is intended, John is ascribing to the Jews the crude view that physical immortality was claimed, wheras the truth, which they misunderstood, was that Christians should not be overcome by death. (C.K. Barrett "The Gospel according to St John" p 351)

Every schoolboy has asked why America is not called after Columbus, the discoverer. Also I have asked it, and when I served the lord of the dung, so I found it wholly natural that the undeserved cartographer Vespucci got the credit for it. But when I got reason back (and the men called me mad!) then I read about the biography of Columbus. And I found, that - beside his great merits - there were great faults. Like David he sinned with pride, avariciousness, cruelty and falseness. ... But Vespucci not only was a cartographer but sailed along South America discovering that the new world was not India. He seems to have been a meek, honest and modest man. Perhaps he deserved the credit falling to him. (August Strindberg "En blå bok I" p 117; Amerigo or Columbus; translation from the Swedish text: BG Ask)

We reckon that no evil can be done us, unless we be convicted as evil-doers, or be proved to be wicked men; and you can kill, but not hurt us. (Justin Martyr, The Ante-Nicene Fathers Vol I, p 163)


Examples of other quoted authors in the Swedish version: Elisabeth Beskow, Bo Frid, Martin Luther, Jesper Svartvik.


My own comments and speculations:

The Jews said that Jesus had said that anyone who kept His saying would never "taste" death. But actually He had said that this one would not "look at" death. Jesus said: “This is the will of My Father, in order that 'every the'/everyone looking at the Son and believing into Him may have agelong life. And I Myself may cause him to stand up in/on the last day.” (John 6:40). In stead of looking at death, the disciples of Jesus will look at Him who is life (cf. John 14:6). The words in Matt 16:28 can be seemed to gainsay this interpretation, but this verse must be interpreted in its own context (cf. Matt 17:1-8).

Concerning "amen, amen", see John 1:51a with My own comments and speculations.


Having been (and being) crowned (with) glory and honour because of the suffering of the death, in that way He (with) a joybringing (grace) of God might taste death in favour of every/everyone. (Heb 2:9b)

The one who – according to the circumstances – may keep (Jesus') saying, in this one the welcome of God truly has been (and is) made perfect. In/by this we have knowledge, that we are in Him. (1 John 2:5)


Additional studies: Ps 119:11; Matt 11:18; Mark 9:1; Luke 9:27; John 1:19; 7:20; 8:22,52,55; 10:20; 11:25-26; 14:23; 15:20; 17:6; Acts 2:29; Heb 11:5; Rev 3:3,8,10; 6:8; 20:14.


(Original version 2007-12-01; revised version 2009-03-25; 2011-06-08; 2014-04-05)

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8:53-54 You are not greater than our father Abraham, whoever/who died, (are You)? And the prophets died. Whom do You make Yourself (to be)? Jesus answered: “If – according to the circumstances – I may glorify Myself, My glory is nothing. My Father is the One glorifying Me, of whom you say, that He is your (א,* א, B*) God.”

Word for word: 8:53 (17 words in the Greek text) not you are greater (than)-the father our Abraham, whoever/who died? and the prophets died. whom yourself make-(you)? 8:54 (26 words in the Greek text) answered the Jesus: if-according-to-the-circumstances i/I glorify myself, the glory my nothing is. is the father my the-(one) glorifying me, (of)-whom you say that god your (he)-is.


The Former Revelation (preliminary translation):

(The Lord said to Abram: "I will) be your God and your seed after you." (Gen 17:7b, Greek OT)

(Solomon said:) “Let the fellow-man eulogize you and not your mouth, an alien and not your lips.” (Prov 27:2, Greek OT)

(Solomon said: “Wisdom) both showed/’pointed out’ the ones having reviled (the righteous one) (as) false ones and gave to him an agelong glory.” (Wisdom of Solomon 10:14b)

(Jesus, the son of Sirach, said:) “Abraham (was) a great father of a multitude of nations, and it was not found (anyone) like (him) in the glory. ” (Sir 44:19)


The Latter Revelation:

(Jesus said to the scribes and Pharisees:) "Behold, (something) more (than) Jonah (is) here. ... Behold, (something) more (than) Solomon (is) here." (Matt 12:41b,42b)

(Jesus said to His disciples:) “Amen I say to you that/: ‘(There) are some of the ones standing here, whoever/who may not/certainly not taste death till – according to the circumstances – they may behold the Son of the Man coming in/with His kingdom.’” (Matt 16:28)

(Peter and John and James) beheld (Jesus') glory and the two males, the ones standing together with Him. ... And it became/came a voice out of the cloud, saying: "This is My Son." (Luke 9:32b,35a)

The scribes and the Pharisees began to hold in/fast (Jesus) terribly and interrogate Honom on account of more things. (Luke 11:53b)


The Apostle, the eighth and one of the seven:

(The Samaritan woman said to Jesus:) "You are not greater (than) our father Jacob, are You?" (John 4:12a)

Spirit was not yet (continually), because Jesus was not * (א,* א, B) yet glorified. (John 7:39b)

(Jesus said to the Jews): "I do not seek My glory. It/there is the One seeking and judging." (John 8:50)

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Exegetes, evangelists and others:

about 2000 and time before

Think for Yourself, the day before yesterday I resigned myself to the cancellation at Svenska Teatern here of (my historical play) Gustav Adolf. The storm last autumn was too rage. Luther is here more than Christ. Lutheranism more than Christianity. Protestantism in Sweden has ceased to be tolerance and degenerated to a permanent negativism which at last has become positive intolerance. (August Strindberg "August Strindbergs brev XIV 1901-mars 1904" p 50; letter 1901-03-25 to Emil Schering; translation from the Swedish text: BG Ask)

In the Midrash on Ps. 110:36 (35 in our A.V.) Ps 110 verse 1 'Sit thou at My right hand' is specifically applied to the Messiah, while Abraham is said to be seated at the left. (Alfred Edersheim "The life and times of Jesus the Messiah Part II" p 721)


Examples of other quoted authors in the Swedish version: Jonas Love Almqvist, Martin Luther, Bertil Torekull.


A certain one does not take the honour to himself, however/but (is as one) being called by God, entirely just as and/also Aaron. In this way and/also Christ did not glorify Himself. (Heb 5:4-5a)


Greek words:

(h)ostis (whoever) (in the NT) Matt 16:28; John 8:53 – Matt 2:6; 5:25,39,41; 7:15,24,26; 10:32-33; 12:50; 13:12,52; 18:4; 19:12,29; 20:1; 21:33,41; 22:2; 23:12,27; 25:1; 27:55,62; Mark 4:20; 9:1; 12:18; 15:7; Luke 1:20; 2:4,10; 7:37,39; 8:26,43; 9:30; 10:35,42; 12:1,50; 13:8; 14:15,27; 15:7; 22:16; 23:19,55; John 9:18. Acts 3:23; 5:16; 7:53; 8:15; 9:35; 10:41,47; 11:20,28; 12:10; 13:31,43; 16:12,16-17; 17:10-11; 21:4; 23:14,21,33; 24:1; 28:18; Rom 1:25,32; 2:15; 6:2; 9:4; 11:4; 16:4,6-7,12; 1 Cor 3:17; 5:1; 2 Cor 8:10; 9:11. Gal 2:4; 4:24,26; 5:4,10,19; Eph 1:23; 3:13; 4:19; 6:2; Phil 1:28; 2:20; 3:7; 4:3, Col 2:23; 3:5; 4:11; 2 Thess 1:9; 1 Tim 1:4; 3:15; 6:9; 2 Tim 1:5; 2:2,18; Tit 1:11; Heb 2:3; 8:5-6; 9:2,9; 10:8,11,35; 12:5; 13:7; Jas 2:10; 4:14; 1 Pet 2:11; 2 Pet 2:1, Rev 1:7,12; 2:24; 9:4; 11:8; 12:13; 17:12; 19:2; 20:4.


Additional studies: Matt 17:2; Mark 9:3; John 5:18; 8:28,42; 10:33; 12:28; 17:1,4-5; 19:7.


(Original version 2007-12-01; revised version 2009-03-25; 2011-06-09; 2014-04-16)

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8:55-56 And you have not had (and have not) knowledge of Him, but I know Him. And if – according to the circumstances – I may speak, that I do not know Him, I will be like your (P66, א,* א) liar. However I know Him, and I keep His saying. Your father Abraham exulted, in order that he might/would know (א,* א, A, B*) My day, and He beheld and rejoiced.

Word for word: 8:55 (26 words in the Greek text) and not (you)-have-had-(and-have)-knowledge-of him, i/I but 'know-(and-have-known)'/know him. and-if-according-to-the-circumstances (i/I)-may-speak, that not (i/I)-'know-(and-have-known)'/know him, (i/I)-will-be like your liar. however (i/I)-'know-(and-have-known)'/know him and the saying his (i/I)-keep. 8:56 (15 words in the Greek text) Abraham the father your exulted in-order-that (he)-might-know the day the my, and (he)-beheld and rejoiced.


The Former Revelation (preliminary translation):

(The word of the Lord became/came towards Abram in a vision:) "Your wage will be extremely much/great." (Gen 15:1b, Greek OT)

(God said to Abraham:) "I will bless (Sarah) and give you a child out of her." ... And Abraham fell against a/his face and laughed. (Gen 17:16a,17a, Greek OT)

(The Lord) drack down the death ... and again God took off/away every teardrop from every face ... And it will be spoken (on) that day: "Behold our God, on whom we (continually) hoped," and we may exult and we shall be cheerful on/’in the time of’ our saving.” (Is 25:8-9, Greek OT)

(Raguel) spoke to his woman Edna: “This youth (is) as like my brother Tobit (that is his father).” (Tobit 7:2, S)


The Latter Revelation:

(Jesus said to His disciples: "Happy are you when – according to the circumstances - men) may speak every/all evil ‘down from’/against you lying with respect to Me. Rejoice and exult, because your wage (is) much/great in the heavens." (Matt 5:11b-12a)

(Jesus said: “No one) has additional knowledge of the Father ‘if not’/except the Son, and (the one) to whom the Son – if according to the circumstances – may wish to reveal." (Matt 11:27b)

(Jesus said to His disciples:) "Amen I say to you, that many prophets and righteous (men) have desired to behold (the things) which you see, and did not behold." (Matt 13:17a)

(Mary said:) "My spirit exulted on/’for the sake of’ God, my Saviour." (Luke 1:47)

(Jesus said to His disciples:) “Rejoice in that day and leap (for joy), for behold, your wage (is) much/great in the heaven. (Luke 6:23a)

Having raised his voice (the rich man in Hades) spoke: "Father Abraham." (Luke 16:24a)

(Peter said to the people:) “All the prophets from Samuel ... as many as have talked, have and/also brought down a message (about) these days. You are the sons of the prophets and the covenant which God put asunder/’in order’ towards our (א*) fathers, saying towards Abraham: ‘In your seed all the lineages of the earth will be blessed in’.”(Acts 3:24-25)


The Apostle, the eighth and one of the seven:

Jesus says to (His disciples): “My food is ‘in order that’/that I might make/do the will of the One having sent Me and make His work perfect.” (John 4:34)

(Jesus said to some of the inhabitants of a disgraced Jerosolyma/Jerusalem:) "The One having sent Me is truthful (P66, א,* א), whom you do not know. But (P66,א,*א) I know Him, because I am from the side of Him." (John 7:28b-29a)

(Jesus said to the Pharisees): “’And you do not’/’neither you’ know Me, ‘and not’/nor My Father. If you knew Me, you – according to the circumstances – knew and/also My Father.” (John 8:19b)

(Jesus said to those Jews who to begin with believed Him:) "I know that you are a seed of Abraham." (John 8:37a)

(Jesus said to those Jews who to begin with believed Him:) "(Your father the slanderer) is a liar and ‘its father’/’the father of the lie’." (8:44b)


Exegetes, evangelists and others:

about 2000 - about 1500

In Jewish tradition Isaac is the child of laugh and rejoicing. (René Kieffer "Johannesevangeliet" p 199; translation from the Swedish text: BG Ask)

(The birth of Isaac) was the initial fulfillment of God's promises to Abraham, the first in a chain of actions that would ultimately lead to the coming of Jesus. This fits the theme of joy (in John 8:56), for in Gen 17:17 we are told that at the annunciation of Isaac's birth, Abraham fell to the ground and laughed (in scorn, but the rabbis took it as joy). ... There are later rabbinic traditions that Abraham saw the whole history of his descendants in a vision. (Raymond E. Brown "The Gospel according to John" p 360)


about 1500 and time before

“My day” seems to me to mean the day of the Crucifixion, which Abraham foreshowed typically by the offering of the ram and of Isaac. (Chrysostom, The Nicene and Post-Nicene Fathers XIV:198)

The prophets were (Christ's) servants and foresaw Him by the Spirit and waited for Him as their Teacher and expected Him as their Lord and Saviour, saying: “He will come and save us.” (cf. Is 35:4) (Ignatius, The Ante-Nicene Fathers Vol I, p 62)

Since Abraham was a prophet and saw in the Spirit the day of the Lord's coming, and the dispensation of His suffering, through whom both he himself and all who, following the example of his faith, trust in God, should be saved, he rejoiced exceedingly. ... Having learned, by an announcement, that the Son of God would be a man among men, by whose advent his seed should be as the stars of heaven, Abraham desired to see that day, so that he might himself also embrace Christ; and seeing it through the spirit of prophecy, he rejoiced. (Irenaeus, The Ante-Nicene Fathers Vol I, p 62,469)

(Abraham) was not only the prophet of faith, but also the father of those who from among the Gentiles believe in Jesus Christ, because his faith and ours are one and the same: for he believed in things future, as if they were already accomplished, because of the promise of God; and in like manner do we also, because of the promise of God, behold through faith that inheritance (laid up for us) in the (future) kingdom. (Irenaeus, The Ante-Nicene Fathers Vol I, p 492)

One (of the two parties in the Synagogue) believed that ... Abraham, in a vision, had been shown not only this, but the coming world – and not only all events in the present ‘age,’ but also those in Messianic times (Ber.R.44, ed. Warsh. p. 81b, lines 8,7,6 from bottom). ... In the Targum Jerusalem on Gen xv. also it seems implied that Abraham saw in vision all that would befall his children in the future, and also Gehenna and its torments. (Alfred Edersheim "The Life and Times of Jesus the Messiah Part II" p 176)


Examples of other quoted authors in the Swedish version: Johann Albrecht Bengel, D.L. Moody, Nelly Sachs, Carl Fr. Wislöff.


These all (Abraham included) died ‘according to’/during faith, having not carried off (א*) the promises, however/but (they had) beheld them from afar and greeted/hailed (them). (Heb 11:13a)

Peter said to the believers: "Rejoice in so far as you have a thing in common (with) Christ's sufferings, in order that you may and/also rejoice exulting in/at the revelation of His glory." (1 Pet 4:13)

If we – according to the circumstances – may speak, that we have communion in company with Him, and we may walk about in the darkness, we lie and do not make/do the truth. (1 John 1:6)


Greek words:

(h)omoios (like) (in the NT + examples in the Apocrypha) Tobit 7:2; John 8:55 – Tobit 8:6; 9:6; Sir 13:15-16; 28:4; 30:4; 48:4; Matt 11:16; 13:31,33,44-45,47,52; 20:1; 22:39; Luke 6:47-49; 7:31-32; 12:36; 13:18-19,21; John 9:9; Acts 17:29; Gal 5:21; 1 John 3:2; Jude v 7; Rev 1:13,15; 2:18; 4:3,6-7; 9:7,10,19; 11:1; 13:2,4,11; 14:14; 18:18; 21:11,18.


Additional studies:

Gen 21:6; Matt 15:9; Luke 10:22,24; 17:22; John 8:39,51-52; 12:41; 15:21; Rom 5:19; Phil 1:10; 2:8,16; Heb 5:8; 1 Pet 1:8; 1 John 2:3; Rev 19:7.


Jerome H. Neyrey "Jesus the Judge: Forensic Process in John 8:21-59"; Biblica 68 (1987): 509-542.


(Original version 2007-12-01; revised version 2009-03-25; 2011-06-13; 2014-04-17)

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8:57 The Jews so spoke towards Him: “You have/'do ... reach' not yet fifty years, and Abraham has beheld (and behold) You (P75,א*)?”

Word for word (14 words in the Greek text Sinaiticus prima manus) spoke so the Jews towards him: fifty years not-yet (you)-have and Abraham has-beheld-(and-beholds) you.


The Former Revelation (preliminary translation):

These (are) the years of days of life of Abraham, as many as he lived, one hundred and seventy-five years. And having ‘left out’/’breathed his last’ Abraham died in a fine old age, an old man and filled with days. (Gen 25:7-8a, Greek OT)

(The Lord said to Israel:) "You shall stand up ‘out of from/’because of’ a gray face and honour the face of an elder." (Lev 19:32a, Greek OT)

(The Lord said to Moses:) “You shall count fifty days till on the following day of/after the last/seventh period of seven days, and you shall carry a young sacrifice to the Lord.” (Lev 23:16, Greek OT)

(The Lord talked towards Moses: “Talk with the sons of Israel and speak towards them:) ‘You shall count up for yourself the number out of seven rests, seven years seven times, and they shall be for you seven periods of seven days of years, forty-nine years. ... And you shall make the fiftieth period of time holy and cry throughout/out a ‘letting be’/’leaving alone’ upon the earth to all the ones dwelling/inhabiting it, a period of time of ‘letting be’/’leaving alone’, (a period) furnished with signs it shall be for you, and ‘one everyone’/’every single one’ shall go away into/to his acquisition, and everyone shall go away into his fatherland.’” (Lev 25:8,10, Greek OT)

(The Lord said to Moses: “Take the ‘main thing’/sum ... of the sons of Levi) from twenty-five years and above/upward and till fifty years, every/everyone who goes into to perform public duties, to make/do all the works in the tent of the testimony.” (Num 4:3, Greek OT)


The Latter Revelation:

(Simeon said to God:) "My eyes have beheld Your saving." (Luke 2:30a)

Beginning (His ministry) Jesus (continually) was ‘as if’/about thirty years. (Luke 3:23a)

In the 'to be completed'/'completing of' the day of the 50th ... they were all fulfilled of/with holy spirit. (Acts 2:1a,4a)


The Apostle, the eighth and one of the seven:

The Jews spoke (to Jesus): "Forty-six years this temple has been built and You will raise it in three days?" (John 2:20)


Exegetes, evangelists and others:

about 2000 and time before

The teacher spoke: Luther says that man is a child to forty years old; I was a child to fifty, that is imprudent, conceited, thinking myself be inaccessible and inresponsible in my thoughts. (August Strindberg "En blå bok I" p 89; translation from the Swedish text: BG Ask)

It is, to be sure, rather odd that I always have had more respect for the ones being younger than for the older ones. For I have felt that the younger ones to some extent are superior, because they are born without the delusions in which we older have lived and that they have got the new thoughts from the beginning, are consequently more safe - they continued what we concluded. (August Strindberg "August Strindbergs brev V 1885-juli 1886" p 302; letter 1886-03-21 to Gustaf Steffen, born 1864; Strindberg was born 1849-01-22; translation from the Swedish text: BG Ask)

Some Rabbis would (in the Synagogue) only employ special and trusted interpreters of their own, who were above fifty years of age. (Edersheim I:450)


Examples of other quoted authors in the Swedish version: Björn Ahlander, Alf Ahlberg, Tage Aurell, Jane Austen, Harry Blomberg, Karin Brunk Holmqvist, Elias Canetti, Annica Dahlström, Henry Daniel-Rops, Sara Davidson, Charles Dickens, Fjodor Dostojevskij, Carl Dymling, Albert Engström, Emilia Fogelklou, Nikolaj Gogol, Carl Grimberg, Christina Halldorf, Alfred Hedenstierna, Verner von Heidenstam, Alf Henrikson, Victor Hugo, Johannes V. Jensen, Sven Lidman, Henning Mankell, Vilhelm Moberg, Ewert Mårtensson, Pablo Neruda, Birgitta Odén, Lewi Pethrus, Viktor Rydberg, Kekke Stadin, Erik Ståhl, Gustaf Ullman, Derek Walcott, P. Waldenström, William Butler Yeats.


My own comments and speculations:

After Jesus' resurrection - after 49 years/days - there was proclaimed a liberty for the inhabitants of the earth. On the fiftieth day after Easter the Holy Spirit was poured out upon all flesh.

In a restoration perspective it is also possible that we here have a contrast between on one hand the Jews, who valued the old man, and on the other hand Jesus, who was not yet fifty years old.

“Abraham has beheld (and behold) You.” Compare John 12:41: “(Isaiah) beheld the glory of (Jesus).”

See also John 8:55-56, "Exegetes, evangelists and others".


Paul said to Timothy: "Let not anyone ‘consider down’/downgrade your youth." (1 Tim 4:12a)


Greek words:

pentêkonta (fifty) (in the NT) John 8:57 – Mark 6:40; Luke 7:41; 9:14; 16:6; John 21:11; Acts 13:20.


Additional studies:

Gen 24:1; Ex 7:7; Num 4:23,30,35,39,43,47; 8:25; John 12:15,41; 14:18; 20:20; Rev 4:4.


Tjitze Baarda "John 8:57B"; Novum Testamentum 38.4 (1996): 336-343.

M.J. Edwards "Not Yet Fifty Years Old: John 8:57"; New Testament Studies 40 (1994): 449-454.


(Original version 2007-12-01; revised version 2009-03-25; 2011-06-13; 2014-04-18; 2014-10-24)

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8:58 Jesus spoke to them: "Amen, amen, I say to you, before Abraham become/became, I am."

Word for word (13 words in the Greek text Sinaiticus): spoke (to)-them the Jesus: amen amen (i/I)-say (to)-you, before Abraham become i/I (i/I)-am.


The Former Revelation (preliminary translation):

God spoke towards Moses: "I am the One who is." And He spoke: "In this way you shall speak to the sons of Israel: 'The One who is has dispatched (and dispatches) me away towards you.'" (Ex 3:14, Greek OT)

(Moses said to the Lord:) "Before the mountains be/were beget ... and from the age till the age You are." (Ps 90:2, Greek OT)

(The Lord said to His boy:) "You may gain knowledge and believe and perceive that I am. In front of Me it did not (continually) become another God, and it will not be (any) after Me." (Is 43:10b, Greek OT)


The Latter Revelation:

(Jesus said:) “Many will come on/’for the sake of’ My name, saying that/: ‘I am’ and will lead many astray.” (Mark 13:6)


The Apostle, the eighth and one of the seven:

John is a witness on account of Him. And he has shouted (and shouts), saying: "This (continually) was * (א*) the One coming behind me, the One who (א*) has become (and becomes) in front of me, because He (continually) was my First (One)." (John 1:15)

(Jesus said to the Jews:) “I spoke * (P66,א*) to you, that you will die in your misses (of the mark of God). For if – according to the circumstances – you may not believe Me (א,*א), that I am, you will die in your misses (of the mark of God).”I said * (P66,א*) to you, that you would die in your misses (of the mark of God).” (John 8:24)


Exegetes, evangelists and others:

about 2000 and time before

Wherefore said Jesus not “Before Abraham was, I was” instead of “I am”? As the Father useth this expression “I am”, so also doth Christ, for it signifiieth continuous Being, irrespective of all time. (Chrysostom, The Nicene and Post-Nicene Fathers XIV:199)

The Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory. ... As (Christ) was the son of David, so was He also the Lord of David. And as He was from Abraham, so did He also exist before Abraham. (Irenaeus, The Ante-Nicene Fathers Vol I, p 428-429,576)


Examples of other quoted authors in the Swedish version: Göran Åberg.


My own comments and speculations:

Concerning "amen, amen", see John 1:51a with My own comments and speculations.


Paul said to the believers in Colossae: “(Christ) is before all things.” (Col 1:17a)

The one coming to God must believe that He is and becomes a wage-giver of the ones seeking Him out. (Heb 11:6b)


Additional studies:

Is 43:12-13; Luke 21:8; John 1:1; 4:26; 6:35; 8:12,28; 10:7,11; 11:25; 13:19; 14:6; 15:1; 17:5,24; Rev 1:4,8; 4:8.


Edwin D. Freed "Who or What Was Before Abraham in John 8:58?"; Journal for the Study of the New Testament 17 (1983): 52-59.


(Original version 2007-12-01; revised version 2009-03-25; 2011-06-14; 2014-04-18)

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8:59 They so lifted stones, in order that they might throw against Him. But Jesus was hidden and He came out, out of the sanctuary.

Word for word (15 words in the Greek text): (they)-lifted so stones in-order-that (they)-might-throw against him. Jesus but was-hidden and (he)-came-out out-of the sanctuary.


The Former Revelation (preliminary translation):

(Adam and Eve) hid themselves from/’away from’ the face of the Lord God in (the) middle of the wood/trees of the ‘place by the side of apprehension’/paradise. (Gen 3:8b, Greek OT)

(The mother) (continually) was no longer able to hide (Moses). (Ex 2:3a, Greek OT)

(In Rephidim) Moses cried towards the Lord saying: "What shall I do (with) this people? Still a small/little (while) and they will throw stones down (against) me." (Ex 17:4, Greek OT)

(The Lord said to Moses:) "Let the one ‘naming the name of the Lord’/’calling the Lord by name’ be put to death (with) death. Let every/’all the’ synagogue of Israel throw stones at him (with) stones." (Lev 24:16a, Greek OT)

Every/all the synagogue spoke to throw stones in/with stones down at (Moses and Aaron), and the glory of the Lord was beheld in a cloud upon the tent of the testimony in/among every/all the sons of Israel. (Num 14:10, Greek OT)

(Jonathan said to David:) “Saul seeks to put you to death. ... You may hide yourself.” (1 Sam 19:2b, Greek OT)

David was extremely oppressed, because the people spoke to throw stones at him. (1 Sam 30:6a, Greek OT)

(David said: “The Lord) hid me in a tent in a day of my bad ones.” (Ps 27:5a, Greek OT)

(The psalmist said to the Lord:) "All Your commandments (are) truth. (The ones being by the side of the law) have unrighteously ‘pursued ... entirely’/hunted me. Succour me!" (Ps 119:86, Greek OT)

(Jesus, the son of Sirach, said:) “Wisdom being (and having been) hidden and an unseen heap/treasure, what help (is it) in/with both?” (Sir 20:30)

(The priests of Bel) ... had made (and made) a ‘way in’/entrance which was (and had been) hidden underneath the table, and through it they (continually/repeatedly) went into (the house of Bel). (Bel and the Dragon v 12a or 13a, Theod)


The Latter Revelation:

(Jesus said to His Father:) "You have hidden these things from wise ones and intelligent ones and revealed them to infants." (Matt 11:25b)

(Jesus said to His disciples:) "The kingdom of the heavens is like a heap/treasure having been (and being) hidden in the field." (Matt 13:44a)

(Jesus said:) “Jerusalem, Jerusalem, the (city) killing the prophets and throwing stones at the ones having been (and being) dispatched away towards her!” (Matt 23:37a)

The priest leaders and the scribes heard (what Jesus said) and (continually) sought, how they might perish Him. (Mark 11:18a)

(John the Baptist said to the crowds:) “Make/’bring ... forth’ so fruits worthy the change of mind and you may not begin to say in yourselves: ‘We have a father, Abraham,’ for I say to you, that God is able to out of these stones raise children to Abraham.” (Luke 3:8)

(Jesus said: "The kingdom of God) is like a leaven, which having took a woman hid in into three corn-measures (about 13 litres each) of flour, till (the time in) which it was wholly leavened." (Luke 13:21)

(Jesus said to a disgraced Jerosolyma/Jerusalem:) “Now (the things towards/’in regard to’ peace) (were) hidden from your eyes.” (Luke 19:42b)

(Jesus) pulled/drew away from (His disciples) ‘as if’/about a stone's throw. (Luke 22:41)


The Apostle, the eighth and one of the seven:

Jesus (continually) walked about in Galilee. For (continually) He did not want to walk about in Judea, because the Jews (continually) sought to kill Him. (John 7:1)

(Jesus' brothers said to Him:) “No one makes/does anything in the hidden. One seeks and/also oneself be/’express oneself’ in plain language. If You make/do these things, make Yourself visible to the adornment/’adorned world’.” (John 7:4)

As His brothers ascended into/to the feast, then and/also He Himself ascended, not visibly, however/but * (א,* א) hidden. (John 7:10)

(Jesus) said to (the Pharisees): “I withdraw, and you will seek Me, and/but you will die in your miss (of the mark of God). Whereat/where I withdraw, you are not able to come.” (John 8:21)


Exegetes, evangelists and others:

about 2000 and time before

"was hidden". John is perhaps hinting that God protected his Son. It is not so much that Jesus by superior cleverness concealed himself from (the Jews). It was rather that he was concealed by Another, and so passed out of the Temple. (Leon Morris "The Gospel according to John" p 421)

(Ingmar) remained waiting at the tomb. . . . So he began to notice a slowly clatter among the pebbles being strewed over the surrounding tombs. . . . All at once a whole shower of big and little stones clattered down upon him. . . . At the same time some men flung themselves upon him searching to snatch him down. (Selma Lagerlöf "Jerusalem II" p 433; translation from the Swedish text: BG Ask)

(God's) hand ... is present in hidden things, and in our secret (thoughts). (Irenaeus, The Ante-Nicene Fathers Vol I, p 487)


Examples of other quoted authors in the Swedish version: Eskil Albertsson, Lars-Ola Borglid, Bo Frid, Carl Grimberg, Pär Lagerkvist, Sven Lidman, Astrid Lindgren, Filip Malmvall, Carl Henrik Martling, Vilhelm Moberg, Fredrik Nielsen, Bertil Nilsson, Thorsten Nordenfelt, Karin Sarja, Harry Sjöman, E.A. Skogsbergh, Milton Steinberg, Jesper Svartvik, Gun Wilstadius, H.E. Wislöff, Lars Österlin.


My own comments and speculations:

Like David (Ps 27:5) Jesus is hidden by God. He is in Himself the kingdom of the heavens, hidden in the field, which is the adornment/’adorned world’. Furthermore He is the leaven in the corn-measures and the peace, hidden from the eyes of (a disgraced) Jerosolyma/Jerusalem.

In a restoration perspective we can compare Jesus' hidden coming out of the sanctuary with the hidden entrance of the priests into the house of Bel (Bel and the Dragon v 13).


Greek words:

kryptô (hide) (in the NT + examples in the Apocrypha) Sir 20:30; Bel and the Dragon v 13; Matt 11:25; 13:44; Luke 19:42; John 8:59 – Tobit 1:19; 12:7,11; 13:6; 1 Macc 9:38; 2 Macc 1:33; 12:41; Wisdom of Solomon 18:9; Sir 1:24; 12:8; 16:17; 17:15,20; 37:10; 39:19; 41:14; 42:20; Susanna v 16(Theod),18(Theod); Matt 5:14; 13:35; 25:18,25; Luke 18:34; John 12:36; 19:38; Col 3:3; 1 Tim 5:25; Heb 11:23; Rev 2:17; 6:15-16.

lithos (stone) (in the NT + examples in the Apocrypha) Luke 3:8; 22:41; John 8:59 – Esther 5:1c(D6); Tobit 13:17; Judith 1:2; 6:12; 10:21; 1 Macc 2:36; 4:43,46-47; 5:47; 10:11,73; 13:27; 2 Macc 1:31; 10:3; Wisdom of Solomon 7:9; 11:4; 13:10; 14:21; 18:24; Sir 21:8,10; 22:1,20; 27:2,25; 29:10; 45:11; 50:9; Epistle of Jeremiah v 38; Matt 3:9; 4:3,6; 7:9; 21:42,44; 24:2; 27:60,66; 28:2; Mark 5:5; 12:10; 13:1-2; 15:46; 16:3-4; Luke 4:3,11; 11:11(א,*א,A); 17:2; 19:40,44; 20:17-18; 21:5-6; 24:2; John (8:7); 10:31; 11:38-39,41; 20:1. Acts 4:11; 17:29; Rom 9:32-33; 1 Cor 3:12; 2 Cor 3:7; 1 Pet 2:4-8; Rev 4:3; 17:4; 18:12,16,21; 21:11,19.


Additional studies: Ps 31:13(14); Jer 36:26; Matt 12:14; 15:12; 21:38; 26:4; Mark 14:1; Luke 4:29-30; 13:34; 19:47; 22:2; John 4:44; 5:18; 7:10,30,44; 8:20,37; 10:31,39; 11:8,53; 12:36; Rev 2:17; 6:15-16.


(Original version 2007-12-01; revised version 2009-03-25; 2011-06-15; 2014-04-19; 2014-10-24)

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