Gospel of John (A Reading)

[John Reece]

NA27 Text (John 8:12):

Πάλιν οὖν αὐτοῖς ἐλάλησεν ὁ Ἰησοῦς λέγων· ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾿ ἕξει τὸ φῶς τῆς ζωῆς.

Transliteration:

Palin oun autois elalēsen ho Iēsous legōn; egō eimi to phōs tou kosmou; ho akolouthōn emoi ou mē peripatēsȩ̄ en tȩ̄ skotia̧, all' hexei to phōs tēs zōēs.

Translation (ESV)

When Jesus spoke again to the people, he said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life."

Analysis (Zerwick):

ἐλάλησεν : aorist of λαλέω speak.
ἀκολουθῶν : participle of ἀκολουθέω follow.
οὐ μή : with aorist subjunctive = emphatic negation referencing future.
περιπατήσῃ : aorist subjunctive of περιπατέω walk.
σκοτία : darkness.
ἕξει : future of ἔχω have.
τὸ φῶς τῆς ζωῆς : epexegetic genitive the light which is the life.*

*BG: Epexegetic genitive. From an exegetical point of view, especial attention is to be paid to the "epexegetic genitive" or genitive of apposition (i.e. in which the substantive added in the genitive is in reality an apposition denoting the same person or thing as the substantive to which the genitive is attached, as in the English usage "city of Rome", with which contrast the Latin urbs Roma) for it is comparatively rare, and is not always immediately recognized as such, whence there may arise apparent difficulties of interpretation.

[John Reece]

NA27 Text (John 8:13):

εἶπον οὖν αὐτῷ οἱ Φαρισαῖοι· σὺ περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής.

Transliteration:

eipon oun autō̧ hoi Pharisaioi; sy peri seautou martyreis; hē martyria sou ouk estin alēthēs.

Translation (ESV)

So the Pharisees said to him, "You are bearing witness about yourself; your testimony is not true."

Analysis (Zerwick):

σε-αυτοῦ : reflexive pronoun : yourself
μαρτυρία : testimony, evidence.
ἀληθής : true, juridically valid.

[John Reece]

NA27 Text (John 8:14):

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, ὅτι οἶδα πόθεν ἦλθον καὶ ποῦ ὑπάγω· ὑμεῖς δὲ οὐκ οἴδατε πόθεν ἔρχομαι ἢ ποῦ ὑπάγω.

Transliteration:

apekrithē Iēsous kai eipen autois; kan egō martyrō peri emautou, alēthēs estin hē martyria mou, hoti oida pothen ēlthon kai pou hypagō; hymeis de ouk oidate pothen erchomai ē pou hypagō.

Translation (ESV)

Jesus answered, "Even if I do bear witness about myself, my testimony is true, for I know where I came from and where I am going, but you do not know where I come from or where I am going.

Analysis (Zerwick):

ἀπεκρίθη : aorist deponent of ἀποκρίνομαι answer.*
κἂν = καὶ ἐάν even if.
ἐμαυτοῦ : myself.
πόθεν : indirect interrogative from where.
ποῦ : as indirect interrogative where in the sense of whither.

*BG: Just as the active took the place of the middle in the future of active verbs, so too the middle loses ground, but in favour of the passive in "deponent" verbs. The commonest example of this in the NT is the aorist ἀπεκρίθη (195) instead of ἀποκρίνατο, which is found only four times in the synoptic gospels, ἀπεκρίνατο being said of Jesus three times in nonparallel passages ... . This seems to confirm Moulton-Milligan's observation that the form ἀποκρίνασθαι was an especially solemn one in Hellenistic usage ¶266). Similarly the very common example of this pleonastic participle, ἀποκριθεὶς εἶπον became to such an extent an empty formula that it is even used where there is nothing preceding to which an "answer" can be referred, just as also the underlying Hebrew formula wayya'an wayyyo'mer, to which there corresponds in Aramaic the asyndetic 'anah we'amar (¶366).

[John Reece]

NA27 Text (John 8:15):

ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα.

Transliteration:

hymeis kata tēn sarka krinete, egō ou krinō oudena.

Translation (ESV)

You judge according to the flesh; I judge no one.

Analysis (Zerwick):

σάρξ : flesh ; κατὰ σάρκα according to human standards ; here with article not far from κατ᾿ ὄψιν (John 7:24).
οὐδένα : accusative of οὐδείς no one.

[John Reece]

NA27 Text (John 8:16):

καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθινή ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλ᾿ ἐγὼ καὶ ὁ πέμψας με πατήρ.

Transliteration:

kai ean krinō de egō, hē krisis hē emē alēthinē estin, hoti monos ouk eimi, all' egō kai ho pempsas me patēr.

Translation (ESV)

Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father who sent me.

Analysis (Zerwick):

καὶ ἐάν ... δέ : yet even if.
κρίνω : present subjunctive (= same form as aorist subjunctive) judge.
ἀληθινός = ἀληθής true, corresponding to the facts.
μόνος οὐκ εἰμί : I am not alone (understand: in giving judgment).
πέμψας : aorist participle of πέμπω send.
πατήρ : father.

[John Reece]

NA27 Text (John 8:17):

καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν.

Transliteration:

kai en tō̧ nomō̧ de tō̧ hymeterō̧ gegraptai hoti dyo anthrōpōn hē martyria alēthēs estin.

Translation (ESV)

In your Law it is written that the testimony of two people is true.

Analysis (Zerwick):

ὑμέτερος : your.
γέγραπται : it stands written perfect passive of γράφω write.
μαρτυρία : verse 13.
ἀληθής : see ἀληθινός verse 16.

[John Reece]

NA27 Text (John 8:18):

ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ.

Transliteration:

egō eimi ho martyrōn peri emautou kai martyrei peri emou ho pempsas me patēr.

Translation (ESV)

I am the one who bears witness about myself, and the Father who sent me bears witness about me."

Analysis (Zerwick):

ἐγώ : emphatic I.
μαρτυρῶν : participle of μαρτυρέω testify, give evidence, be a witness.
πατήρ : emphatic father.
ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ : It is I who am giving testimony to myself and there testifies to me the Father.
ἐμαυτοῦ : myself.

[John Reece]

NA27 Text (John 8:19):

ἔλεγον οὖν αὐτῷ· ποῦ ἐστιν ὁ πατήρ σου; ἀπεκρίθη Ἰησοῦς· οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε.

Transliteration:

elegon oun autō̧; pou estin ho patēr sou? apekrithē Iēsous; oute eme oidate oute ton patera mou; ei eme ȩ̄deite, kai ton patera mou an ȩ̄deite.

Translation (ESV)

They said to him therefore, "Where is your Father?" Jesus answered, "You know neither me nor my Father. If you knew me, you would know my Father also."

Analysis (Zerwick):

ἔλεγον : imperfect of λέγω say.
ποῦ; : direct interrogative : where?.
ἀπεκρίθη : see verse 14.
εἰ : with pluperfect (with imperfect force) in unreal condition, if you knew.*
ᾔδειτε : pluperfect (with imperfect meaning) of οἶδα know.
ἂν : in apodosis ἂν ᾔδειτε you would know.

*BG: "Unreal" condition: the protasis represents the condition as not in fact realized, using (even if the time referred to is not past but present or even future) a historic "tense" of the indicative (aorist, imperfect, or pluperfect, according to the aspect desired and quite independently of the time referred to), while the apodosis likewise uses a historic "tense" of the indicative (not, of course, necessarily the same tense of the protasis, since the aspect desired need not be the same) with the particle ἄν (it may thus be noted that the only formal distinction between the "unreal" condition and a "real" one referring to past time is the ἄν in the apodosis).

[John Reece]

NA27 Text (John 8:20):

Ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ.

Transliteration:

Tauta ta rhēmata elalēsen en tō̧ gazophylakiō̧ didaskōn en tō̧ hierō̧; kai oudeis epiasen auton, hoti oupō elēlythei hē hōra autou.

Translation (ESV)

These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come.

Analysis (Zerwick):

ῥήμα : word.
ἐλάλησεν : aorist of λαλέω speak.
γαζοφυλάκιον : (< γάζα treasure + φύλαξ guard) treasury, a room in the Temple ; in synoptic gospels, alms box for contributions to the treasury.
διδάσκων : participle of διδάσκω teach.
καί : and yet.
ἐπίασεν : aorist of πιάζω take hold of, seize, arrest.
οὔπω : not yet.
ἐληλύθει : pluperfect of ἔρχομαι come.

[John Reece]

NA27 Text (John 8:21):

Εἶπεν οὖν πάλιν αὐτοῖς· ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν.

Transliteration:

Εἶπεν οὖν πάλιν αὐτοῖς· ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν.

Translation (ESV)

So he said to them again, "I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come."

Analysis (Zerwick):

ζητήσετε : future of ζητέω seek.
ἀποθανεῖσθε : future of ἀποθνῄσκω die.
ὅπου : where in sense of whither.
ἐλθεῖν : aorist infinitive of ἔρχομαι come.

[John Reece]

NA27 Text (John 8:22):

ἔλεγον οὖν οἱ Ἰουδαῖοι· μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν;

Transliteration:

elegon oun hoi Ioudaioi; mēti apoktenei heauton, hoti legei; hopou egō hypagō hymeis ou dynasthe elthein?

Translation (ESV)

So the Jews said, "Will he kill himself, since he says, 'Where I am going, you cannot come'?

Analysis (Zerwick):

μήτι : interrogative expecting the answer "No".
ἀποκτενεῖ : future of ἀποκτείνω kill.
ὅτι : since, when, giving the reason for the question.*

*In general ὅτι, like "because" in English, gives a reason why the fact is as stated to be, or why something happens; but sometimes it is used to give the reason for which what precedes is known to be so, or is said, or the reason why a question is asked. (BG ¶420)

[John Reece]

NA27 Text (John 8:23a):

καὶ ἔλεγεν αὐτοῖς· ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί·

Transliteration:

kai elegen autois; hymeis ek tōn katō este, egō ek tōn anō eimi;

Translation (ESV)

He said to them, "You are from below; I am from above.

Analysis (Zerwick):

ἐκ : with special connotation of belong to or being characterized by.*
κάτω : below ; τὰ κάτω = what is here below.
ἄνω : above ; τὰ ἄνω what is (in heaven) above.

*An important usage [of ἐκ], especially in Paul, is that described by Zorell in the following manner: as we use the ending "-ist" to denote a member of a certain class or party or sect or school of thought ("socialist, idealist, pessimist" etc), so Paul uses for the same purpose ὁ ἐκ..., οἱ ἐκ... etc., with the genitive of what is the characteristic class in question: ... John 8:23; in general the Johannine expressions ἐκ θεοῦ, ἐκ τοῦ διαβόλου, ἐκ τοῦ κόσμου τοῦτο, etc. (BG ¶134).

[John Reece]

NA27 Text (John 8:23b):

ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου.

Transliteration:

hymeis ek toutou tou kosmou este, egō ouk eimi ek tou kosmou toutou.

Translation (ESV)

You are of this world; I am not of this world.

[John Reece]

NA27 Text (John 8:24):

εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν.

Transliteration:

eipon oun hymin hoti apothaneisthe en tais hamartiais hymōn; ean gar mē pisteusēte hoti egō eimi, apothaneisthe en tais hamartiais hymōn.

Translation (ESV)

I told you that you would die in your sins, for unless you believe that I am he you will die in your sins."

Analysis (Zerwick):

ἀποθανεῖσθε : future of ἀποθνῄσκω die.
πιστεύσητε : aorist subjunctive of πιστεύω believe.
ἐγώ εἰμι : I am (he), cf Mk 13:6.

[John Reece]

NA27 Text (John 8:25):

ἔλεγον οὖν αὐτῷ· σὺ τίς εἶ; εἶπεν αὐτοῖς ὁ Ἰησοῦς· τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν;

Transliteration:

elegon oun autō̧; sy tis ei? eipen autois ho Iēsous; tēn archēn ho ti kai lalō hymin?

Translation (ESV)

So they said to him, "Who are you?" Jesus said to them, "Just what I have been telling you from the beginning.

Analysis (Zerwick):

εἶ : 2nd singular of εἰμί be.
ἀρχή : beginning, τὴν ἀρχήν adverbial accusative at/from the beginning, or (= ὅλως) entirely, in questions, at all ― thus the majority of the Greek Fathers.
ὅ τι : that which ; or read as ὅτι that or = τί; why? ― alternatives yielding a variety of translations, principally : why should I speak to you at all? NEB (so Wm, RSV mg) ; what I have told from the outset JB (so RSV).
καί : immediately following a relative perhaps unimportant ; a question establishing a logical connection with the force of and so, cf Lk 13:7; 1 Cor 15:29.