8:33 “We are descendants 1 of Abraham,” they replied, 2 “and have never been anyone’s slaves! How can you say, 3 ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, 4 everyone who practices 5 sin is a slave 6 of sin. 8:35 The slave does not remain in the family 7 forever, but the son remains forever. 8 8:36 So if the son 9 sets you free, you will be really free. 8:37 I know that you are Abraham’s descendants. 10 But you want 11 to kill me, because my teaching 12 makes no progress among you. 13 8:38 I am telling you the things I have seen while with the 14 Father; 15 as for you, 16 practice the things you have heard from the 17 Father!”
8:39 They answered him, 18 “Abraham is our father!” 19 Jesus replied, 20 “If you are 21 Abraham’s children, you would be doing 22 the deeds of Abraham. 8:40 But now you are trying 23 to kill me, a man who has told you 24 the truth I heard from God. Abraham did not do this! 25
1 tn Grk “We are the seed” (an idiom).
2 tn Grk “They answered to him.”
3 tn Or “How is it that you say.”
4 tn Grk “Truly, truly, I say to you.”
5 tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.
7 tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).
8 sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).
9 tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).
10 tn Grk “seed” (an idiom).
11 tn Grk “you are seeking.”
12 tn Grk “my word.”
13 tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.
14 tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of
15 tn Grk “The things which I have seen with the Father I speak about.”
16 tn Grk “and you.”
17 tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë1,13 33 565 892 Ï al lat sy). However, these
18 tn Grk “They answered and said to him.”
19 tn Or “Our father is Abraham.”
20 tn Grk “Jesus said to them.”
21 tc Although most
22 tc Some important
tn Or “you would do.”
23 tn Grk “seeking.”
24 tn Grk “has spoken to you.”
25 tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.