Յովհաննէս / John - 8 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
После того, как народ разошелся по домам (7:53), Христос удалился, по обычаю Своему (ср. Лк. 21:37), на гору Елеонскую, в дом кого-либо из друзей Своих, чтобы там переночевать (ср. Мф. 21:1). Утром же на другой день Он снова явился во храме и, сидя, учил там народ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Christ's evading the snare which the Jews laid for him, in bringing to him a woman taken in adultery, ver. 1-11. II. Divers discourses or conferences of his with the Jews that cavilled at him, and sought occasion against him, and made every thing he said a matter of controversy. 1. Concerning his being the light of the world, ver. 12-20. 2. Concerning the ruin of the unbelieving Jews, ver. 21-30. 3. Concerning liberty and bondage, ver. 31-37. 4. Concerning his Father and their father, ver. 38-47. 5. Here is his discourse in answer to their blasphemous reproaches, ver. 48-50. 6. Concerning the immortality of believers, ver. 51-59. And in all this he endured the contradiction of sinners against himself.
Adam Clarke: Commentary on the Bible - 1831
The story of the woman taken in adultery, Joh 8:1-11. Jesus declares himself the light of the world, Joh 8:12. The Pharisees cavil, Joh 8:13. Jesus answers, and shows his authority, Joh 8:14-20. He delivers a second discourse, in which he convicts them of sin, and foretells their dying in it, because of their unbelief, Joh 8:21-24. They question him; he answers, and foretells his own death, Joh 8:25-29. Many believe on him, in consequence of this last discourse, Joh 8:30. To whom he gives suitable advice, Joh 8:31, Joh 8:32. The Jews again cavil, and plead the nobility and advantages of their birth, Joh 8:33. Jesus shows the vanity of their pretensions, and the wickedness of their hearts, Joh 8:34-47. They blaspheme, and Christ convicts and reproves them, and asserts his Divine nature, Joh 8:48-58. They attempt to stone him, Joh 8:59.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 8:1, Christ delivers the woman taken in adultery; Joh 8:12, He declares himself the light of the world, and justifies his doctrine; Joh 8:31, promises freedom to those who believe; Joh 8:33, answers the Jews that boasted of Abraham; Joh 8:48, answers their Rev_iling, by shewing his authority and dignity; Joh 8:59, and conveys himself from their cruelty.
8:1
8. [15] Ապա ամէն ոք իր տունը գնաց: Իսկ Յիսուս գնաց Ձիթենեաց լեռը:[15] 15 . Մի շարք յունարէն ձեռագրերում Ապա ամէն ոք իր տունը գնաց նախադասութիւնը դրուած է որպէս Է գլխի 53 համար: Յունարէնը Է գլխի 53 համարը եւ Ը գլխի մինչեւ 11 համարը զանց է առնում կամ դնում է այլ տեղ:
8 Յիսուս Ձիթենեաց լեռը գնաց։
Եւ գնացին իւրաքանչիւր ոք ի տեղի իւր, իսկ Յիսուս գնաց ի լեառն Ձիթենեաց:

8. [15] Ապա ամէն ոք իր տունը գնաց: Իսկ Յիսուս գնաց Ձիթենեաց լեռը:
[15] 15 . Մի շարք յունարէն ձեռագրերում Ապա ամէն ոք իր տունը գնաց նախադասութիւնը դրուած է որպէս Է գլխի 53 համար: Յունարէնը Է գլխի 53 համարը եւ Ը գլխի մինչեւ 11 համարը զանց է առնում կամ դնում է այլ տեղ:
8 Յիսուս Ձիթենեաց լեռը գնաց։
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8:11: Иисус же пошел на гору Елеонскую.
8:1  ἰησοῦς δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ἐλαιῶν.
8:1. [[Ἰησοῦς "[[An-Iesous) δὲ (moreover) ἐπορεύθη (it-was-traversed-of) εἰς (into) τὸ (to-the-one) Ὄρος (to-a-jut) τῶν (of-the-ones) Ἐλαιῶν.]] (of-olivings-unto.]]"
8:1. Iesus autem perrexit in montem OlivetiAnd Jesus went unto mount Olivet.
1. but Jesus went unto the mount of Olives.
8:1. But Jesus continued on to the Mount of Olives.
8:1. Jesus went unto the mount of Olives.
KJV [53] And every man went unto his own house. Jesus went unto the mount of Olives:

1: Иисус же пошел на гору Елеонскую.
8:1  ἰησοῦς δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ἐλαιῶν.
8:1. Iesus autem perrexit in montem Oliveti
And Jesus went unto mount Olivet.
8:1. But Jesus continued on to the Mount of Olives.
8:1. Jesus went unto the mount of Olives.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Повествование о прощении жены грешницы многими из новейших издателей Евангелия Иоанна (Лахман, Тишендорф и др.) и толкователями признается вставкою в Евангелие, сделанною в позднейшее время. В обосновании такого утверждения указывают, во-первых, на то, что этого рассказа нет во многих древних рукописях Евангелия. Во-вторых, находят невозможным, чтобы этот рассказ каким-нибудь способом мог быть опущен, если он действительно когда-либо имелся в Евангелии Иоанна. В-третьих, говорят, что самый стиль этого рассказа не соответствует стилю всего Евангелия.

По поводу такого утверждения нужно сказать следующее. Действительно, древние толкователи Евангелия Иоанна не имели в бывших у них под руками кодексах этого рассказа (напр., Ориген, Иоанн Златоуст, Феодорит). На востоке в сирийском переводе Евангелия этот рассказ появляется только в 6-м веке. Точно так же в 6-м веке этот рассказ появляется и в греческих кодексах Евангелия, а толкования на него начинаются только с века 7-го (у Феофилакта). Но зато на западе блаженный Иероним еще в начале 5-го века писал, что этот рассказ находится во многих кодексах, как латинских, так и греческих (прот. Пелагия 2:17). Блаженный Августин также защищает его подлинность, объясняя при этом опущение его во многих кодексах тем, что маловерующие из страха перед злоупотреблениями, к каким мог повести этот рассказ их жен, исключили его из принадлежавших им рукописей Нового Завета (прот. Прелюб. 2:7). Кроме того, упоминание об этом рассказе встречается в апостольских постановлениях - письменном памятнике 3-го века (2:24, 4). По содержанию же этот рассказ был известен еще Папию, епископу Иерапольскому, ученику Иоанна Богослова (Церк. ист. Евсевия 3:39, 16). Таким образом, и принятый у нас текст имеет за себя известные основания. Прочие же выставляемые критиками новозаветного текста основания весьма субъективны. То, что кажется этим критикам не соответствующим стилю Иоаннова Евангелия, на самом деле не представляет какого-либо резкого разногласия с этим стилем, и есть немало солидных ученых, которые признают этот рассказ подлинно принадлежащим Иоанну Богослову (Бегель, Шольц, Клее, Штир, Эбрард и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Jesus went unto the mount of Olives. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. 10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

Though Christ was basely abused in the foregoing chapter, both by the rulers and by the people, yet here we have him still at Jerusalem, still in the temple. How often would he have gathered them! Observe,

I. His retirement in the evening out of the town (v. 1): He went unto the mount of olives; whether to some friend's house, or to some booth pitched there, now at the feast of tabernacles, is not certain; whether he rested there, or, as some think, continued all night in prayer to God, we are not told. But he went out of Jerusalem, perhaps because he had no friend there that had either kindness or courage enough to give him a night's lodging; while his persecutors had houses of their own to go to (ch. vii. 53), he could not so much as borrow a place to lay his head on, but what he must go a mile or two out of town for. He retired (as some think) because he would not expose himself to the peril of a popular tumult in the night. It is prudent to go out of the way of danger whenever we can do it without going out of the way of duty. In the day-time, when he had work to do in the temple, he willingly exposed himself, and was under special protection, Isa. xlix. 2. But in the night, when he had not work to do, he withdrew into the country, and sheltered himself there.

II. His return in the morning to the temple, and to his work there, v. 2. Observe,

1. What a diligent preacher Christ was: Early in the morning he came again, and taught. Though he had been teaching the day before, he taught again to-day. Christ was a constant preacher, in season and out of season. Three things were taken notice of here concerning Christ's preaching. (1.) The time: Early in the morning. Though he lodged out of town, and perhaps had spent much of the night in secret prayer, yet he came early. When a day's work is to be done for God and souls it is good to begin betimes, and take the day before us. (2.) The place: In the temple; not so much because it was a consecrated place (for then he would have chosen it at other times) as because it was now a place of concourse; and he would hereby countenance solemn assemblies for religious worship, and encourage people to come up to the temple, for he had not yet left it desolate. (3.) His posture: He sat down, and taught, as one having authority, and as one that intended to abide by it for some time.

2. How diligently his preaching was attended upon: All the people came unto him; and perhaps many of them were the country-people, who were this day to return home from the feast, and were desirous to hear one sermon more from the mouth of Christ before they returned. They came to him, though he came early. They that seek him early shall find him. Though the rulers were displeased at those that came to hear him, yet they would come; and he taught them, though they were angry at him too. Though there were few or none among them that were persons of any figure, yet Christ bade them welcome, and taught them.

III. His dealing with those that brought to him the woman taken in adultery, tempting him. The scribes and Pharisees would not only not hear Christ patiently themselves, but they disturbed him when the people were attending on him. Observe here,

1. The case proposed to him by the scribes and Pharisees, who herein contrived to pick a quarrel with him, and bring him into a snare, v. 3-6.

(1.) They set the prisoner to the bar (v. 3): they brought him a woman taken in adultery, perhaps now lately taken, during the time of the feast of tabernacles, when, it may be, their dwelling in booths, and their feasting and joy, might, by wicked minds, which corrupt the best things, be made occasions of sin. Those that were taken in adultery were by the Jewish law to be put to death, which the Roman powers allowed them the execution of, and therefore she was brought before the ecclesiastical court. Observe, She was taken in her adultery. Though adultery is a work of darkness, which the criminals commonly take all the care they can to conceal, yet sometimes it is strangely brought to light. Those that promise themselves secrecy in sin deceive themselves. The scribes and Pharisees bring her to Christ, and set her in the midst of the assembly, as if they would leave her wholly to the judgment of Christ, he having sat down, as a judge upon the bench.

(2.) They prefer an indictment against her: Master, this woman was taken in adultery, v. 4. Here they call him Master whom but the day before they had called a deceiver, in hopes with their flatteries to have ensnared him, as those, Luke xx. 20. But, though men may be imposed upon with compliments, he that searches the heart cannot.

[1.] The crime for which the prisoner stands indicted is no less than adultery, which even in the patriarchal age, before the law of Moses, was looked upon as an iniquity to be punished by the judges, Job xxxi. 9-11; Gen. xxxviii. 24. The Pharisees, by their vigorous prosecution of this offender, seemed to have a great zeal against the sin, when it appeared afterwards that they themselves were not free from it; nay, they were within full of all uncleanness, Matt. xxiii. 27, 28. Note, It is common for those that are indulgent to their own sin to be severe against the sins of others.

[2.] The proof of the crime was from the notorious evidence of the fact, an incontestable proof; she was taken in the act, so that there was no room left to plead not guilty. Had she not been taken in this act, she might have gone on to another, till her heart had been perfectly hardened; but sometimes it proves a mercy to sinners to have their sin brought to light, that they may do no more presumptuously. Better our sin should shame us than damn us, and be set in order before us for our conviction than for our condemnation.

(3.) They produce the statute in this case made and provided, and upon which she was indicted, v. 5. Moses in the law commanded that such should be stoned. Moses commanded that they should be put to death (Lev. xx. 10; Deut. xxii. 22), but not that they should be stoned, unless the adulteress was espoused, not married, or was a priest's daughter, Deut. xxii. 21. Note, Adultery is an exceedingly sinful sin, for it is the rebellion of a vile lust, not only against the command, but against the covenant, of our God. It is the violation of a divine institution in innocency, by the indulgence of one of the basest lusts of man in his degeneracy.

(4.) They pray his judgment in the case: "But what sayest thou, who pretendest to be a teacher come from God to repeal old laws and enact new ones? What hast thou to say in this case?" If they had asked this question in sincerity, with a humble desire to know his mind, it had been very commendable. Those that are entrusted with the administration of justice should look up to Christ for direction; but this they said tempting him, that they might have to accuse him, v. 6. [1.] If he should confirm the sentence of the law, and let it take its course, they would censure him as inconsistent with himself (he having received publicans and harlots) and with the character of the Messiah, who should be meek, and have salvation, and proclaim a year of release; and perhaps they would accuse him to the Roman governor, for countenancing the Jews in the exercise of a judicial power. But, [2.] If he should acquit her, and give his opinion that the sentence should not be executed (as they expected he would), they would represent him, First, As an enemy to the law of Moses, and as one that usurped an authority to correct and control it, and would confirm that prejudice against him which his enemies were so industrious to propagate, that he came to destroy the law and the prophets. Secondly, As a friend to sinners, and, consequently, a favourer of sin; if he should seem to connive at such wickedness, and let it go unpunished, they would represent him as countenancing it, and being a patron of offences, if he was a protector of offenders, than which no reflection could be more invidious upon one that professed the strictness, purity, and business of a prophet.

2. The method he took to resolve this case, and so to break this snare.

(1.) He seemed to slight it, and turned a deaf ear to it: He stooped down, and wrote on the ground. It is impossible to tell, and therefore needless to ask, what he wrote; but this is the only mention made in the gospels of Christ's writing. Eusebius indeed speaks of his writing to Abgarus, king of Edessa. Some think they have a liberty of conjecture as to what he wrote here. Grotius says, It was some grave weighty saying, and that it was usual for wise men, when they were very thoughtful concerning any thing, to do so. Jerome and Ambrose suppose he wrote, Let the names of these wicked men be written in the dust. Others this, The earth accuses the earth, but the judgment is mine. Christ by this teaches us to be slow to speak when difficult cases are proposed to us, not quickly to shoot our bolt; and when provocations are given us, or we are bantered, to pause and consider before we reply; think twice before we speak once: The heart of the wise studies to answer. Our translation from some Greek copies, which add, me prospoioumenos (though most copies have it not), give this account of the reason of his writing on the ground, as though he heard them not. He did as it were look another way, to show that he was not willing to take notice of their address, saying, in effect, Who made me a judge or a divider? It is safe in many cases to be deaf to that which it is not safe to answer, Ps. xxxviii. 13. Christ would not have his ministers to be entangled in secular affairs. Let them rather employ themselves in any lawful studies, and fill up their time in writing on the ground (which nobody will heed), than busy themselves in that which does not belong to them. But, when Christ seemed as though he heard them not, he made it appear that he not only heard their words, but knew their thoughts.

(2.) When they importunately, or rather impertinently, pressed him for an answer, he turned the conviction of the prisoner upon the prosecutors, v. 7.

[1.] They continued asking him, and his seeming not to take notice of them made them the more vehement; for now they thought sure enough that they had run him aground, and that he could not avoid the imputation of contradicting either the law of Moses, if he should acquit the prisoner, or his own doctrine of mercy and pardon, if he should condemn her; and therefore they pushed on their appeal to him with vigour; whereas they should have construed his disregard of them as a check to their design, and an intimation to them to desist, as they tendered their own reputation.

[2.] At last he put them all to shame and silence with one word: He lifted up himself, awaking as one out of sleep (Ps. lxxviii. 65), and said unto them, He that is without sin among you, let him first cast a stone at her.

First, Here Christ avoided the snare which they had laid for him, and effectually saved his own reputation. He neither reflected upon the law nor excused the prisoner's guilt, nor did he on the other hand encourage the prosecution or countenance their heat; see the good effect of consideration. When we cannot make our point by steering a direct course, it is good to fetch a compass.

Secondly, In the net which they spread is their own foot taken. They came with design to accuse him, but they were forced to accuse themselves. Christ owns it was fit the prisoner should be prosecuted, but appeals to their consciences whether they were fit to be the prosecutors.

a. He here refers to that rule which the law of Moses prescribed in the execution of criminals, that the hand of the witnesses must be first upon them (Deut. xvii. 7), as in the stoning of Stephen, Acts vii. 58. The scribes and Pharisees were the witnesses against this woman. Now Christ puts it to them whether, according to their own law, they would dare to be the executioners. Durst they take away that life with their hands which they were now taking away with their tongues? would not their own consciences fly in their faces if they did?

b. He builds upon an uncontested maxim in morality, that it is very absurd for men to be zealous in punishing the offences of others, while they are every whit as guilty themselves, and they are not better than self-condemned who judge others, and yet themselves do the same thing: "If there be any of you who is without sin, without sin of this nature, that has not some time or other been guilty of fornication or adultery, let him cast the first stone at her." Not that magistrates, who are conscious of guilt themselves, should therefore connive at others' guilt. But therefore, (a.) Whenever we find fault with others, we ought to reflect upon ourselves, and to be more severe against sin in ourselves than in others. (b.) We ought to be favourable, though not to the sins, yet to the persons, of those that offend, and to restore them with a spirit of meekness, considering ourselves and our own corrupt nature. Aut sumus, aut fuimus, vel possumus esse quod hic est--We either are, or have been, or may be, what he is. Let this restrain us from throwing stones at our brethren, and proclaiming their faults. Let him that is without sin begin such discourse as this, and then those that are truly humbled for their own sins will blush at it, and be glad to let it drop. (c.) Those that are any way obliged to animadvert upon the faults of others are concerned to look well to themselves, and keep themselves pure (Matt. vii. 5), Qui alterum incusat probri, ipsum se intueri oportet. The snuffers of the tabernacle were of pure gold.

c. Perhaps he refers to the trial of the suspected wife by the jealous husband with the waters of jealousy. The man was to bring her to the priest (Num. v. 15), as the scribes and Pharisees brought this woman to Christ. Now it was a received opinion among the Jews, and confirmed by experience, that if the husband who brought his wife to that trial had himself been at any time guilty of adultery, Aquæ non explorant ejus uxorem--The bitter water had no effect upon the wife. "Come then," saith Christ, "according to your own tradition will I judge you; if you are without sin, stand to the charge, and let the adulteress be executed; but if not, though she be guilty, while you that present her are equally so, according to your own rule she shall be free."

d. In this he attended to the great work which he came into the world about, and that was to bring sinners to repentance; not to destroy, but to save. He aimed to bring, not only the prisoner to repentance, by showing her his mercy, but the prosecutors too, by showing them their sins. They sought to ensnare him; he sought to convince and convert them. Thus the blood-thirsty hate the upright, but the just seek his soul.

[3.] Having given them this startling word, he left them to consider of it, and again stooped down, and wrote on the ground, v. 8. As when they made their address he seemed to slight their question, so now that he had given them an answer he slighted their resentment of it, not caring what they said to it; nay, they needed not to make any reply; the matter was lodged in their own breasts, let them make the best of it there. Or, he would not seem to wait for an answer, lest they should on a sudden justify themselves, and then think themselves bound in honour to persist in it; but gives them time to pause, and to commune with their own hearts. God saith, I hearkened and heard, Jer. viii. 6. Some Greek copies here read, He wrote on the ground, enos hekastou auton tas hamartias--the sins of every one of them; this he could do, for he sets our iniquities before him; and this he will do, for he will set them in order before us too; he seals up our transgressions, Job xiv. 17. But he does not write men's sins in the sand; no, they are written as with a pen of iron and the point of a diamond (Jer. xvii. 1), never to be forgotten till they are forgiven.

[4.] The scribes and Pharisees were so strangely thunderstruck with the words of Christ that they let fall their persecution of Christ, whom they durst no further tempt, and their prosecution of the woman, whom they durst no longer accuse (v. 9): They went out one by one.

First, Perhaps his writing on the ground frightened them, as the hand-writing on the wall frightened Belshazzar. They concluded he was writing bitter things against them, writing their doom. Happy they who have no reason to be afraid of Christ's writing!

Secondly, What he said frightened them by sending them to their own consciences; he had shown them to themselves, and they were afraid if they should stay till he lifted up himself again his next word would show them to the world, and shame them before men, and therefore they thought it best to withdraw. They went out one by one, that they might go out softly, and not by a noisy flight disturb Christ; they went away by stealth, as people being ashamed steal away when they flee in battle, 2 Sam. xix. 3. The order of their departure is taken notice of, beginning at the eldest, either because they were most guilty, or first aware of the danger they were in of being put to the blush; and if the eldest quit the field, and retreat ingloriously, no marvel if the younger follow them. Now see here, 1. The force of the word of Christ for the conviction of sinners: They who heard it were convicted by their own consciences. Conscience is God's deputy in the soul, and one word from him will set it on work, Heb. iv. 12. Those that had been old in adulteries, and long fixed in a proud opinion of themselves, were here, even the oldest of them, startled by the word of Christ; even scribes and Pharisees, who were most conceited of themselves, are by the power of Christ's word made to retire with shame. 2. The folly of sinners under these convictions, which appears in these scribes and Pharisees. (1.) It is folly for those that are under convictions to make it their principal care to avoid shame, as Judah (Gen. xxxviii. 23), lest we be shamed. Our care should be more to save our souls than to save our credit. Saul evidenced his hypocrisy when he said, I have sinned, yet now honour me, I pray thee. There is no way to get the honour and comfort of penitents, but by taking the shame of penitents. (2.) It is folly for those that are under convictions to contrive how to shift off their convictions, and to get rid of them. The scribes and Pharisees had the wound opened, and now they should have been desirous to have it searched, and then it might have been healed, but this was the thing they dreaded and declined. (3.) It is folly for those that are under convictions to get away from Jesus Christ, as these here did, for he is the only one that can heal the wounds of conscience, and speak peace to us. Those that are convicted by their consciences will be condemned by their Judge, if they be not justified by their Redeemer; and will they then go from him? To whom will they go?

[5.] When the self-conceited prosecutors quitted the field, and fled for the same, the self-condemned prisoner stood her ground, with a resolution to abide by the judgment of our Lord Jesus: Jesus was left alone from the company of the scribes and Pharisees, free from their molestations, and the woman standing in the midst of the assembly that were attending on Christ's preaching, where they set her, v. 3. She did not seek to make her escape, though she had opportunity for it; but her prosecutors had appealed unto Jesus, and to him she would go, on him she would wait for her doom. Note, Those whose cause is brought before our Lord Jesus will never have occasion to remove it into any other court, for he is the refuge of penitents. The law which accuses us, and calls for judgment against us, is by the gospel of Christ made to withdraw; its demands are answered, and its clamours silenced, by the blood of Jesus. Our cause is lodged in the gospel court; we are left with Jesus alone, it is with him only that we have now to deal, for to him all judgment is committed; let us therefore secure our interest in him, and we are made for ever. Let his gospel rule us, and it will infallibly save us.

[6.] Here is the conclusion of the trial, and the issue it was brought to: Jesus lifted up himself, and he saw none but the woman, v. 10, 11. Though Christ may seem to take no notice of what is said and done, but leave it to the contending sons of men to deal it out among themselves, yet, when the hour of his judgment is come, he will no longer keep silence. When David had appealed to God, he prayed, Lift up thyself, Ps. vii. 6, and xciv. 2. The woman, it is likely, stood trembling at the bar, as one doubtful of the issue. Christ was without sin, and might cast the first stone; but though none more severe than he against sin, for he is infinitely just and holy, none more compassionate than he to sinners, for he is infinitely gracious and merciful, and this poor malefactor finds him so, now that she stands upon her deliverance. Here is the method of courts of judicature observed.

First, The prosecutors are called: Where are those thine accusers? Hath no man condemned thee? Not but that Christ knew where they were; but he asked, that he might shame them, who declined his judgment, and encourage her who resolved to abide by it. St. Paul's challenge is like this, Who shall lay any thing to the charge of God's elect? Where are those their accusers? The accuser of the brethren shall be fairly cast out, and all indictments legally and regularly quashed.

Secondly, They do not appear when the question is asked: Hath no man condemned thee? She said, No man, Lord. She speaks respectfully to Christ, calls him Lord, but is silent concerning her prosecutors, says nothing in answer to that question which concerned them, Where are those thine accusers? She does not triumph in their retreat nor insult over them as witnesses against themselves, not against her. If we hope to be forgiven by our Judge, we must forgive our accusers; and if their accusations, how invidious soever, were the happy occasion of awakening our consciences, we may easily forgive them this wrong. But she answered the question which concerned herself, Has no man condemned thee? True penitents find it enough to give an account of themselves to God, and will not undertake to give an account of other people.

Thirdly, The prisoner is therefore discharged: Neither do I condemn thee; go, and sin no more. Consider this,

(a.) As her discharge from the temporal punishment: "If they do not condemn thee to be stoned to death, neither do I." Not that Christ came to disarm the magistrate of his sword of justice, nor that it is his will that capital punishments should not be inflicted on malefactors; so far from this, the administration of public justice is established by the gospel, and made subservient to Christ's kingdom: By me kings reign. But Christ would not condemn this woman, (a.) Because it was none of his business; he was no judge nor divider, and therefore would not intermeddle in secular affairs. His kingdom was not of this world. Tractent fabrilia fabri--Let every one act in his own province. (b.) Because she was prosecuted by those that were more guilty than she and could not for shame insist upon their demand of justice against her. The law appointed the hands of the witnesses to be first upon the criminal, and afterwards the hands of all the people, so that if they fly off, and do not condemn her, the prosecution drops. The justice of God, in inflicting temporal judgments, sometimes takes notice of a comparative righteousness, and spares those who are otherwise obnoxious when the punishing of them would gratify those that are worse than they, Deut. xxxii. 26, 27. But, when Christ dismissed her, it was with this caution, Go, and sin no more. Impunity emboldens malefactors, and therefore those who are guilty, and yet have found means to escape the edge of the law, need to double their watch, lest Satan get advantage; for the fairer the escape was, the fairer the warning was to go and sin no more. Those who help to save the life of a criminal should, as Christ here, help to save the soul with this caution.

(b.) As her discharge from the eternal punishment. For Christ to say, I do not condemn thee is, in effect, to say, I do forgive thee; and the Son of man had power on earth to forgive sins, and could upon good grounds give this absolution; for as he knew the hardness and impenitent hearts of the prosecutors, and therefore said that which would confound them, so he knew the tenderness and sincere repentance of the prisoner, and therefore said that which would comfort her, as he did to that woman who was a sinner, such a sinner as this, who was likewise looked upon with disdain by a Pharisee (Luke vii. 48, 50): Thy sins are forgiven thee, go in peace. So here, Neither do I condemn thee. Note, (a.) Those are truly happy whom Christ doth not condemn, for his discharge is a sufficient answer to all other challenges; they are all coram non judice--before an unauthorized judge. (b.) Christ will not condemn those who, though they have sinned, will go and sin no more, Ps. lxxxv. 8; Isa. lv. 7. He will not take the advantage he has against us for our former rebellions, if we will but lay down our arms and return to our allegiance. (c.) Christ's favour to us in the remission of the sins that are past should be a prevailing argument with us to go and sin no more, Rom. vi. 1, 2. Will not Christ condemn thee? Go then and sin no more.
Albert Barnes: Notes on the Bible - 1834
8:1: Mount of Olives - The mountain about a mile directly east of Jerusalem. See the notes at Mat 21:1. This was the place in which he probably often passed the night when attending the feasts at Jerusalem. The Garden of Gethsemane, to which he was accustomed to resort Joh 18:2, was on the western side of that mountain, and Bethany, the abode of Martha and Mary, on its east side, Joh 11:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: Mat 21:1; Mar 11:1, Mar 13:3; Luk 19:37
John Gill
8:1 Jesus went unto the Mount of Olives. Which lay eastward of Jerusalem, about a mile from it; hither Christ went on the evening of the last day of the feast of tabernacles; partly to decline the danger, and avoid the snares the Jews might lay for him in the night season; having been disappointed and confounded in the daytime; and it may be for the sake of recreation and diversion, to sup with his dear friends Lazarus, Martha, and Mary, who lived at Bethany, not far from this mount; and chiefly for private prayer to God, on account of himself as man, and for his disciples, and for the spread of his Gospel, and for the enlargement of his interest; this being his common and usual method, Lk 21:37.
Robert Jamieson, A. R. Fausset and David Brown
8:1 THE WOMAN TAKEN IN ADULTERY. (Jn 8:1-11)
Jesus went unto the Mount of Olives--This should have formed the last verse of the foregoing chapter. "The return of the people to the inert quiet and security of their dwellings (Jn 7:53), at the close of the feast, is designedly contrasted with our Lord's homeless way, so to speak, of spending the short night, who is early in the morning on the scene again. One cannot well see why what is recorded in Lk 21:37-38 may not even thus early have taken place; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation" [STIER].
8:2
2. Առաւօտեան նորից տաճար եկաւ. ամբողջ ժողովուրդը գալիս էր նրա մօտ, եւ ինքն ուսուցանում էր նրանց:
2 Երբ առտուն նորէն տաճարը եկաւ, բոլոր ժողովուրդը իրեն կու գար ու ինք նստեր կը սորվեցնէր անոնց։
Եւ ընդ առաւօտսն դարձեալ եկն ի տաճարն, եւ գայր առ նա ամենայն ժողովուրդն, եւ նստեալ ուսուցանէր զնոսա:

2. Առաւօտեան նորից տաճար եկաւ. ամբողջ ժողովուրդը գալիս էր նրա մօտ, եւ ինքն ուսուցանում էր նրանց:
2 Երբ առտուն նորէն տաճարը եկաւ, բոլոր ժողովուրդը իրեն կու գար ու ինք նստեր կը սորվեցնէր անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: А утром опять пришел в храм, и весь народ шел к Нему. Он сел и учил их.
8:2  ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερόν, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς αὐτόν, καὶ καθίσας ἐδίδασκεν αὐτούς.
8:2. [[Ὄρθρου "[[Of-a-ruddy-jutting) δὲ (moreover) πάλιν (unto-furthered) παρεγένετο ( it-had-became-beside ) εἰς (into) τὸ (to-the-one) ἱερόν[, (to-sacred[,"καὶ (and) πᾶς (all) ὁ (the-one) λαὸς (a-people) ἤρχετο ( it-was-coming ) πρὸς (toward) αὐτόν, (to-it,"καὶ (and) καθίσας (having-sat-down-to) ἐδίδασκεν (it-was-teaching) αὐτούς].]] (to-them].]]"
8:2. et diluculo iterum venit in templum et omnis populus venit ad eum et sedens docebat eosAnd early in the morning he came again into the temple: and all the people came to him. And sitting down he taught them.
2. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.
8:2. And early in the morning, he went again to the temple; and all the people came to him. And sitting down, he taught them.
8:2. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.
And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them:

2: А утром опять пришел в храм, и весь народ шел к Нему. Он сел и учил их.
8:2  ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερόν, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς αὐτόν, καὶ καθίσας ἐδίδασκεν αὐτούς.
8:2. et diluculo iterum venit in templum et omnis populus venit ad eum et sedens docebat eos
And early in the morning he came again into the temple: and all the people came to him. And sitting down he taught them.
8:2. And early in the morning, he went again to the temple; and all the people came to him. And sitting down, he taught them.
8:2. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: early: Joh 4:34; Ecc 9:10; Jer 25:3, Jer 44:4; Luk 21:37
and he: Mat 5:1, Mat 5:2, Mat 26:55; Luk 4:20, Luk 5:3
John Gill
8:2 And early in the morning he came again into the temple,.... Which shows his diligence, constancy, and assiduity, in his ministerial work, as well as his courage and intrepidity; being fearless of his enemies, though careful to give them no advantage against him, before his time:
and all the people came unto him; which also commends the industry and diligence of his hearers, who were forward to hear him, and were early at the temple for that purpose, and that in great numbers:
and he sat down and taught them; he sat, as his manner was; See Gill on Mt 5:1; and taught them as one having authority, and such doctrine, and in such a manner, as never man did; with all plainness, boldness, and freedom.
8:3
3. Օրէնսգէտներն ու փարիսեցիները բերեցին շնութեան մէջ բռնուած մի կին եւ նրան մէջտեղ կանգնեցնելով՝ ասացին Յիսուսին.
3 Դպիրներն ու փարիսեցիները շնութեան մէջ բռնուած կին մը բերին անոր ու զանիկա մէջտեղը կայնեցնելով՝
Ածին առ նա դպիրքն [43]եւ քահանայապետքն`` եւ փարիսեցիք կին մի ըմբռնեալ ի շնութեան. եւ կացուցեալ զնա առաջի:

3. Օրէնսգէտներն ու փարիսեցիները բերեցին շնութեան մէջ բռնուած մի կին եւ նրան մէջտեղ կանգնեցնելով՝ ասացին Յիսուսին.
3 Դպիրներն ու փարիսեցիները շնութեան մէջ բռնուած կին մը բերին անոր ու զանիկա մէջտեղը կայնեցնելով՝
zohrab-1805▾ eastern-1994▾ western am▾
8:33: Тут книжники и фарисеи привели к Нему женщину, взятую в прелюбодеянии, и, поставив ее посреди,
8:3  ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ φαρισαῖοι γυναῖκα ἐπὶ μοιχείᾳ κατειλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ
8:3. [[Ἄγουσιν "[[They-leadeth) δὲ (moreover,"οἱ (the-ones) γραμματεῖς (letterers-of) καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"γυναῖκα (to-a-woman) ἐπὶ (upon) μοιχείᾳ (unto-an-adultering-of) κατειλημμένην, (to-having-had-come-to-be-taken-down,"καὶ (and) στήσαντες ( having-stood ) αὐτὴν (to-it) ἐν (in) μέσῳ]] (unto-middle]]"
8:3. adducunt autem scribae et Pharisaei mulierem in adulterio deprehensam et statuerunt eam in medioAnd the scribes and Pharisees bring unto him a woman taken in adultery: and they set her in the midst,
3. And the scribes and the Pharisees bring a woman taken in adultery; and having set her in the midst,
8:3. Now the scribes and Pharisees brought forward a woman caught in adultery, and they stood her in front of them.
8:3. And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst:

3: Тут книжники и фарисеи привели к Нему женщину, взятую в прелюбодеянии, и, поставив ее посреди,
8:3  ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ φαρισαῖοι γυναῖκα ἐπὶ μοιχείᾳ κατειλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ
8:3. adducunt autem scribae et Pharisaei mulierem in adulterio deprehensam et statuerunt eam in medio
And the scribes and Pharisees bring unto him a woman taken in adultery: and they set her in the midst,
8:3. Now the scribes and Pharisees brought forward a woman caught in adultery, and they stood her in front of them.
8:3. And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Приведшие ко Христу жену-грешницу вовсе не хотели, чтобы Он постановил о ее поступке какой-нибудь приговор. Иначе они должны были бы привести вместе с нею и мужчину, который согрешил с этой женщиной, так как закон требовал казни не только прелюбодейки, но и прелюбодея (Лев. 20:10: [215]). Хотя в законе не сказано, что за прелюбодеяние, т. е. за грех с замужнею или замужней нужно побивать камнями, как здесь утверждают иудеи, тем не менее такая казнь, начавшаяся у иудеев в былые времена, была вполне согласна с духом Моисеева закона, по которому даже девицу, согрешившую и потом вышедшую замуж не за того, с кем она совершила грех, нужно было казнить именно через побиение камнями.
Adam Clarke: Commentary on the Bible - 1831
8:3: A woman taken in adultery - Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; that she died a saint in Spain, whither she had followed St. James. These accounts the judicious Calmet properly terms fables.
It is allowed that adultery was exceedingly common at this time, so common that they had ceased to put the law in force against it. The waters of jealousy were no longer drunk, the culprits or those suspected of this crime, being so very numerous; and the men who were guilty themselves dared not try their suspected wives, as it was believed the waters would have no evil effect upon the wife, if the husband himself had been criminal. See the whole of the process on the waters of jealousy in the notes on Num 5:14 (note), etc.; and see at the end of chap. 18 (note).
Geneva 1599
8:3 (1) And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
(1) While the wicked go about to make a snare for good men, they make a snare for themselves.
John Gill
8:3 And the Scribes and Pharisees,.... The members of the sanhedrim, who had been so miserably disappointed the day before, were no less diligent and industrious in their wicked way, seeking all opportunities, and taking all advantages against Christ; and fancying they had got something whereby to ensnare him, and bring him into disgrace or danger, they pursue it; and
brought unto him a woman taken in adultery; who, as some conjecture, might have been taken in it the day before, in one of their booths; being drawn into it through intemperance and carnal mirth, which at this feast they greatly indulged themselves in; which shows, that they were far from drawing the Holy Ghost at this time upon them; that on the contrary, they fell into the hands, and under the power of the unclean spirit: who this woman was, is not material to know; what is pretended to be taken out of the annals of the Spanish Jews, is no doubt a fable; that she was the wife of one Manasseh of Jerusalem, an old man, whose name was Susanna (d):
and when they had set her in the midst; of the company, as the Persic version reads, to be seen by all the people. This history of the woman taken in adultery, is wanting in the Alexandrian copy, and in other ancient copies; nor is it in Nonnus, Chrysostom, and Theophylact; nor in any of the editions of the Syriac version, until it was restored by De Dieu, from a copy of Archbishop Usher's; but was in the Arabic and Ethiopic versions, and in the Harmonies of Tatian and Ammonius; the former of which lived about the year 160, and so within 60 years, or thereabouts, of the death of the Evangelist John, and the other about the year 230; it was also in Stephens's sixteen ancient Greek copies, and in all Beza's seventeen, excepting one; nor need the authenticness of it be doubted of; Eusebius (e) says, it is in the Gospel according to the Hebrews; nor should its authority be called in question.
(d) Vid. Selden. Uxor Hebr. l. 3. c. 11. p. 377. (e) Hist. Ecless. l. 3. c. 39.
Robert Jamieson, A. R. Fausset and David Brown
8:3 scribes and Pharisees--foiled in their yesterday's attempt, and hoping to succeed better in this.
8:4
4. «Յանցանքի մէջ բռնուած այս կինը յայտնապէս շնացել է,
4 Ըսին իրեն. «Վա՛րդապետ, այս կինը շնութեան մեղքը գործած ատենը բռնուեցաւ։
ասեն ցնա. Վարդապետ, կինս այս ըմբռնեալ` ինքն յայտնապէս շնացեալ է:

4. «Յանցանքի մէջ բռնուած այս կինը յայտնապէս շնացել է,
4 Ըսին իրեն. «Վա՛րդապետ, այս կինը շնութեան մեղքը գործած ատենը բռնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:44: сказали Ему: Учитель! эта женщина взята в прелюбодеянии;
8:4  λέγουσιν αὐτῶ, διδάσκαλε, αὕτη ἡ γυνὴ κατείληπται ἐπ᾽ αὐτοφώρῳ μοιχευομένη·
8:4. [[λέγουσιν "[[they-fortheth) αὐτῷ (unto-it,"Διδάσκαλε, (Teaching-speaker,"αὕτη (the-one-this) ἡ (the-one) γυνὴ (a-woman) κατείληπται (it-had-come-to-be-taken-down) ἐπ' (upon) αὐτοφώρῳ (unto-it-detected) μοιχευομένη:]] (being-adultered-of;]]"
8:4. et dixerunt ei magister haec mulier modo deprehensa est in adulterioAnd said to him: Master, this woman was even now taken in adultery.
4. they say unto him, Master, this woman hath been taken in adultery, in the very act.
8:4. And they said to him: “Teacher, this woman was just now caught in adultery.
8:4. They say unto him, Master, this woman was taken in adultery, in the very act.
They say unto him, Master, this woman was taken in adultery, in the very act:

4: сказали Ему: Учитель! эта женщина взята в прелюбодеянии;
8:4  λέγουσιν αὐτῶ, διδάσκαλε, αὕτη ἡ γυνὴ κατείληπται ἐπ᾽ αὐτοφώρῳ μοιχευομένη·
8:4. et dixerunt ei magister haec mulier modo deprehensa est in adulterio
And said to him: Master, this woman was even now taken in adultery.
8:4. And they said to him: “Teacher, this woman was just now caught in adultery.
8:4. They say unto him, Master, this woman was taken in adultery, in the very act.
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John Gill
8:4 They say unto him, Master,.... They applied to him in a handsome and respectful manner, the better to cover their ill design:
this woman was taken in adultery; by two persons at least, who could be witnesses of it; otherwise the accusation was not legal; see Deut 19:15; though in the case of a wife suspected of adultery, they admitted a single witness as valid (f):
in the very act; or "in the theft itself", for adultery is a theft; it is an unlawful use of another's property; see this word used in the same sense, in Heliodor, l. 1. sect. 11.
(f) Maimon. Hilchot Eduth, c. 5. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
8:4 woman . . . in adultery . . . Moses . . . commanded . . . should be stoned--simply put to death (Deut 22:22), but in aggravated cases, at least in later times, this was probably by stoning (Ezek 16:40).
but what sayest thou--hoping, whatever He might answer, to put Him in the wrong:--if He said, Stone her, that would seem a stepping out of His province; if He forbade it, that would hold Him up as a relaxer of the public morals. But these cunning hypocrites were overmatched.
8:5
5. իսկ Օրէնքում Մովսէսը մեզ պատուիրել է այսպիսիներին քարկոծել. արդ, դու դրա մասին ի՞նչ ես ասում»:
5 Մովսէս օրէնքին մէջ մեզի պատուիրեց այսպիսիները քարկոծել։ Հիմա դուն ի՞նչ կ’ըսես ատոր համար»։
Եւ յօրէնսն Մովսէս մեզ պատուիրեաց զայսպիսիս քարկոծել. արդ դու զի՞նչ ասես վասն դորա:

5. իսկ Օրէնքում Մովսէսը մեզ պատուիրել է այսպիսիներին քարկոծել. արդ, դու դրա մասին ի՞նչ ես ասում»:
5 Մովսէս օրէնքին մէջ մեզի պատուիրեց այսպիսիները քարկոծել։ Հիմա դուն ի՞նչ կ’ըսես ատոր համար»։
zohrab-1805▾ eastern-1994▾ western am▾
8:55: а Моисей в законе заповедал нам побивать таких камнями: Ты что скажешь?
8:5  ἐν δὲ τῶ νόμῳ ἡμῖν μωϊσῆς ἐνετείλατο τὰς τοιαύτας λιθάζειν· σὺ οὗν τί λέγεις;
8:5. [[ἐν "[[In) δὲ (moreover) τῷ (unto-the-one) νόμῳ (unto-a-parcelee,"[ἡμῖν] "[unto-us]"Μωυσῆς (a-Mouses) ἐνετείλατο ( it-finished-in ) τὰς (to-the-ones) τοιαύτας (to-the-ones-unto-the-ones-these) λιθάζειν: (to-stone-to) σὺ (thou) οὖν (accordingly) τί (to-what-one) λεγεις;]] (thou-forth?]]"
8:5. in lege autem Moses mandavit nobis huiusmodi lapidare tu ergo quid dicisNow Moses in the law commanded us to stone such a one. But what sayest thou?
5. Now in the law Moses commanded us to stone such: what then sayest thou of her?
8:5. And in the law, Moses commanded us to stone such a one. Therefore, what do you say?”
8:5. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?
Now Moses in the law commanded us, that such should be stoned: but what sayest thou:

5: а Моисей в законе заповедал нам побивать таких камнями: Ты что скажешь?
8:5  ἐν δὲ τῶ νόμῳ ἡμῖν μωϊσῆς ἐνετείλατο τὰς τοιαύτας λιθάζειν· σὺ οὗν τί λέγεις;
8:5. in lege autem Moses mandavit nobis huiusmodi lapidare tu ergo quid dicis
Now Moses in the law commanded us to stone such a one. But what sayest thou?
8:5. And in the law, Moses commanded us to stone such a one. Therefore, what do you say?”
8:5. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?
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Adam Clarke: Commentary on the Bible - 1831
8:5: That such should be stoned - It is not strictly true that Moses ordered adultery in general to be punished by stoning. The law simply says that the adulterer and the adulteress shall be put to death. Lev 20:10; Deu 22:22. The rabbins say they were strangled. This they affirm was the ordinary mode of punishment, where the species of death was not marked in the law, If the person guilty of an act of this kind had been betrothed, but not married, she was to be stoned: Deu 22:23. But if she was the daughter of a priest, she was to be burned alive: Lev 16:9. It appears, from Eze 16:38, Eze 16:40, that adulteresses in the time of that prophet were stoned, and pierced with a sword.
Selden and Fagius suppose that this woman's case was the same with that mentioned, Deu 22:23. If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city, and lie with her; then ye shall stone them with stones that they die, the damsel because she cried not, and the man because he hath humbled his neighbors wife. As the Pharisees spoke of stoning the woman, it is possible this was her case; and some suppose that the apparent indulgence with which our Lord treated her insinuates that she had suffered some sort of violence, though not entirely innocent. Therefore he said, I do not condemn thee, i.e. to death, because violence had been used. Sin no more. Nevertheless thou art in certain respects guilty; thou mightest have made more resistance.
Albert Barnes: Notes on the Bible - 1834
8:5: Moses in the law ... - The punishment of adultery commanded by Moses was death, Lev 20:10; Deu 22:22. The particular manner of the death was not specified in the law. The Jews had themselves, in the time of Christ, determined that it should be by stoning. See this described in the notes at Mat 21:35, Mat 21:44. The punishment for adultery varied. In some cases it was strangling. In the time of Ezekiel Eze 16:38-40 it was stoning and being thrust through with a sword. If the adulteress was the daughter of a priest, the punishment was being burned to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: Moses: Lev 20:10; Deu 22:21-24; Eze 16:38-40, Eze 23:47
but: Mat 5:17, Mat 19:6-8, Mat 22:16-18
John Gill
8:5 Now Moses in the law commanded us, that such should, be stoned,.... Not in Lev 20:10; for though according to the law there, an adulteress, one that was a married woman, and so an adulterer, that was a married man, were to be put to death; yet the death was not stoning, but strangling; for it is a rule with the Jews (g), that where death is simply mentioned (without restraining it to any particular kind) strangling is intended, and which rule they apply to this law: and accordingly in their Misna, or oral law, one that lies with another man's wife, is reckoned among those that are to be strangled (h): Kimchi indeed says (i), that adulteresses, according to the law, are to be stoned with stones; but then this must be understood of such as are betrothed, but not married; and such a person, Moses has commanded in the law, to be stoned, Deut 22:23. And with this agree the traditions of the Jews (k);
"a daughter of Israel must be stoned, who is , "betrothed, but not married".''
And such an one we must believe this woman was; she was betrothed to a man, but not married to him, and therefore to be stoned: the Jews (l) have also a saying, that
"if all adulterers were punished with stoning, according to the law, the stones would be consumed; but they would not be consumed;''
adultery was so common with that people:
but what sayest thou? dost thou agree with Moses, or not?
(g) Maimon. Hilchot Issure Bia, c. 1. sect. 6. (h) Misn. Sanhedrin, c. 10. sect. 1. (i) In Ezek. xvi. 40. (k) T. Bab. Sanhedrin, fol. 51. 2. (l) Apud Castell. Lex. Polyglott, col. 2180.
John Wesley
8:5 Moses hath commanded us to stone such - If they spoke accurately, this must have been a woman, who, having been betrothed to a husband, had been guilty of this crime before the marriage was completed; for such only Moses commanded to be stoned. He commanded indeed that other adulteresses should be put to death; but the manner of death was not specified. Deut 22:23.
8:6
6. Նրանք այս ասում էին՝ նրան փորձելու համար, որպէսզի նրան ամբաստանելու պատճառ ունենան: Իսկ Յիսուս, ցած նայելով, մատով գետնի վրայ գրում էր:
6 Ասիկա կ’ըսէին՝ զանիկա փորձելով, որպէս զի անոր վրայ ամբաստանութիւն ընելու առիթ մը ունենան. բայց Յիսուս դէպի վար ծռելով՝ մատովը գետնին վրայ կը գրէր.
Զայս ասէին փորձելով զնա, զի ունիցին ամբաստանութիւն զնմանէ. իսկ Յիսուս ի խոնարհ նայելով գրէր մատամբն յերկրի:

6. Նրանք այս ասում էին՝ նրան փորձելու համար, որպէսզի նրան ամբաստանելու պատճառ ունենան: Իսկ Յիսուս, ցած նայելով, մատով գետնի վրայ գրում էր:
6 Ասիկա կ’ըսէին՝ զանիկա փորձելով, որպէս զի անոր վրայ ամբաստանութիւն ընելու առիթ մը ունենան. բայց Յիսուս դէպի վար ծռելով՝ մատովը գետնին վրայ կը գրէր.
zohrab-1805▾ eastern-1994▾ western am▾
8:66: Говорили же это, искушая Его, чтобы найти что-нибудь к обвинению Его. Но Иисус, наклонившись низко, писал перстом на земле, не обращая на них внимания.
8:6  τοῦτο δὲ ἔλεγον πειράζοντες αὐτόν, ἵνα ἔχωσιν κατηγορεῖν αὐτοῦ. ὁ δὲ ἰησοῦς κάτω κύψας τῶ δακτύλῳ κατέγραφεν εἰς τὴν γῆν.
8:6. [[[τοῦτο "[[[To-the-one-this) δὲ (moreover) ἔλεγον (they-were-forthing) πειράζοντες ( piercing-to ) αὐτόν, (to-it) ἵνα (so) ἔχωσιν (they-might-hold) κατηγορεῖν (to-gather-down-unto) αὐτοῦ.] (of-it.]"ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) κάτω (down-unto-which) κύψας (having-leaned,"τῷ (unto-the-one) δακτύλῳ (unto-a-finger) κατέγραφεν (it-was-scribing-down) εἰς (into) τὴν (to-the-one) γῆν.]] (to-a-soil.]]"
8:6. haec autem dicebant temptantes eum ut possent accusare eum Iesus autem inclinans se deorsum digito scribebat in terraAnd this they said tempting him, that they might accuse him. But Jesus bowing himself down, wrote with his finger on the ground.
6. And this they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground.
8:6. But they were saying this to test him, so that they might be able to accuse him. Then Jesus bent down and wrote with his finger on the earth.
8:6. This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with [his] finger wrote on the ground, [as though he heard them not].
This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with [his] finger wrote on the ground:

6: Говорили же это, искушая Его, чтобы найти что-нибудь к обвинению Его. Но Иисус, наклонившись низко, писал перстом на земле, не обращая на них внимания.
8:6  τοῦτο δὲ ἔλεγον πειράζοντες αὐτόν, ἵνα ἔχωσιν κατηγορεῖν αὐτοῦ. ὁ δὲ ἰησοῦς κάτω κύψας τῶ δακτύλῳ κατέγραφεν εἰς τὴν γῆν.
8:6. haec autem dicebant temptantes eum ut possent accusare eum Iesus autem inclinans se deorsum digito scribebat in terra
And this they said tempting him, that they might accuse him. But Jesus bowing himself down, wrote with his finger on the ground.
8:6. But they were saying this to test him, so that they might be able to accuse him. Then Jesus bent down and wrote with his finger on the earth.
8:6. This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with [his] finger wrote on the ground, [as though he heard them not].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: -8: Зачем же враги Христа привели к Нему преступную женщину? Зная Его, как друга мытарей и грешников, они рассчитывали и здесь на Его милосердие к преступнице закона, чтобы найти новый повод к обвинению Его в нарушении закона. Но Христос прямо не сказал ничего ни за, ни против закона. Не отвечая Своим врагам, Он хотел дать им понять, что ответить на их вопрос - значило бы вмешаться в дела гражданского судопроизводства, а это не входило в Его задачу, как Учителя народа.

Что писал Иисус на земле - об этом рассуждать излишне, за отсутствием какой-либо фактической опоры для таких рассуждений.

Кто из вас без греха? (anamarthtoV), т. е. не чувствует за собою грехов вообще. Христос смотрит на приведших женщину не как на судей, официально разбиравших ее проступок. От официальных судей, конечно, не требуется, чтобы они сами были совершенно чисты от грехов, что, на самом деле, и невозможно. Нет, приведшие женщину добровольно взяли на себя роль обвинителей, это противоречило заповеди Христа, по которой люди сами не должны осуждать ближних своих (Мф. 7:1). Словами же: "первый брось в нее камень" (это требовалось от свидетеля преступления. См. Втор. 17:7) Господь признает однако силу за вышеуказанным предписанием закона Моисеева.
Adam Clarke: Commentary on the Bible - 1831
8:6: That they might have to accuse him - Had our Lord condemned the woman to death, they might have accused him to Pilate, as arrogating to himself the power of life and death, which the Romans had taken away from the Jews; besides, the Roman laws did not condemn an adulteress to be put to death. On the other hand, if he had said she should not be put to death, they might have represented him to the people as one who decided contrary to the law, and favored the crime of which the woman was accused.
With his finger wrote - Several MSS. add their sins who accused her, and the sins of all men. There are many idle conjectures concerning what our Lord wrote on the ground, several of which may be seen in Calmet.
We never find that Christ wrote any thing before or after this; and what he wrote at this time we know not. On this the pious Quesnel makes the following reflections: -
"1. Since Jesus Christ never wrote but once that we hear of in his whole life; 2. since he did it only in the dust; 3. since it was only to avoid condemning a sinner; and, 4. since he would not have that which he wrote so much as known; let men learn from hence never to write but when it is necessary or useful; to do it with humility and modesty; and to do it on a principle of charity. How widely does Christ differ from men! He writes his Divine thoughts in the dust: they wish to have theirs cut in marble, and engraved on brass." Schools for children are frequently held under trees in Bengal, and the children who are beginning to learn write the letters of the alphabet in the dust. This saves pen, ink, and paper.
Ward.
Albert Barnes: Notes on the Bible - 1834
8:6: Tempting him - Trying him, or laying a plan that they might have occasion to accuse him. If he decided the case, they expected to be able to bring an accusation against him; for if he decided that she ought to die, they might accuse him of claiming power which belonged to the Romans - the power of life and death. They might allege that it was not the giving an opinion about an abstract case, but that she was formally before him, that he decided her case judicially, and that without authority or form of trial. If he decided otherwise, they would have alleged that he denied the authority of the law, and that it was his intention to abrogate it. They had had a controversy with him about the authority of the Sabbath, and they perhaps supposed that he would decide this case as he did that - against them. It may be further added that they knew that Jesus admitted publicans and sinners to eat with him; that one of their charges was that he was friendly to sinners (see Luk 15:2); and they wished, doubtless, to make it appear that he was gluttonous, and a winebibber, and a friend of sinners, and disposed to relax all the laws of morality, even in the case of adultery. Seldom was there a plan more artfully laid, and never was more wisdom and knowledge of human nature displayed than in the manner in which it was met.
Wrote on the ground - This took place in the temple. The "ground," here, means the pavement, or the dust on the pavement. By this Jesus showed them clearly that he was not solicitous to pronounce an opinion in the case, and that it was not his wish or intention to intermeddle with the civil affairs of the nation.
As though he heard them not - This is added by the translators. It is not in the original, and should not have been added. There is no intimation in the original, as it seems to be implied by this addition, that the object was to convey the impression that he did not hear them. What was his object is unknown, and conjecture is useless. The most probable reason seems to be that he did not wish to intermeddle; that he designed to show no solicitude to decide the case; and that he did not mean to decide it unless he was constrained to.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: tempting: Num 14:22; Mat 19:3; Luk 10:25, Luk 11:53, Luk 11:54, Luk 20:20-23; Co1 10:9
But: Joh 8:2; Gen 49:9; Jer 17:13; Dan 5:5
as though: Psa 38:12-14, Psa 39:1; Pro 26:17; Ecc 3:7; Amo 5:10, Amo 5:13; Mat 10:16, Mat 15:23; Mat 26:63
John Gill
8:6 This they said, tempting him,.... For they brought this woman, and exposed her in this manner, not because of their abhorrence and detestation of the sin; nor did they put the above question to Christ, out of their great respect to the law of Moses; which in many instances, and so in this, they in a great measure made void, by their traditions; for they say, that for such an offence as adultery, they did not put to death, nor beat, unless there was a previous admonition; the use of which was, to distinguish between presumptuous sins, and wilful ones (m); but if there was no admonition, and the woman, even a married woman, if she confessed the crime, all her punishment was to have her dowry taken from her, or to go away without it (n): now these masters say nothing about the admonition, nor do they put the question, whether this woman was to be dealt with according to their traditions, or according to the law of Moses? but what was the sense of Christ, whether Moses's law was to be attended to, or whether he would propose another rule to go by? and their view in this was,
that they might have to accuse him; that should he agree with Moses, then they would accuse him to the Roman governor, for taking upon him to condemn a person to death, which belonged to him to do; or they would charge him with severity, and acting inconsistently with himself, who received such sort of sinners, and ate with them; and had declared, that publicans and harlots would enter into the kingdom of heaven, when the Scribes and Pharisees would not; and if he should disagree with Moses, then they would traduce him among the people, as an enemy to Moses and his law, and as a patron of the most scandalous enormities:
but Jesus stooped down, and with his finger wrote on the ground; some think (o) he wrote in legible characters the sins of the woman's accusers; and the learned Wagenseil (p) makes mention of an ancient Greek manuscript he had seen, in which were the following words, "the sins of everyone of them": Dr. Lightfoot is of opinion, that this action of Christ tallies with, and has some reference to, the action of the priest at the trial of the suspected wife; who took of the dust of the floor of the tabernacle, and infused it in the bitter waters for her to drink; but it is most likely, that Christ on purpose put himself into this posture, as if he was busy about something else, and did not attend to what they said; and hereby cast some contempt upon them, as if they and their question were unworthy of his notice: and this sense is confirmed by what follows,
as though he heard them not; though this clause is not in many copies, nor in the Vulgate Latin, nor in any of the Oriental versions, but is in five of Beza's copies, and in the Complutensian edition.
(See Jer 17:13, "they that depart from me shall be wriiten in the earth". It could be that Christ was writing their names in the earth, thus fulfulling this prophecy in Jeremiah. They knew the Old Testament and this passage, and were convicted in their hearts. Editor.)
(m) Maimon. ib. sect. 3. (n) Misn. Sota, c. 1. sect. 5. (o) Hieron. adv. Pelagianos, l. 2. fol. 96. H. Tom. II. (p) In Misn. Sota, c. 1. sect. 5.
John Wesley
8:6 That they might have to accuse him - Either of usurping the office of a judge, if he condemned her, or of being an enemy to the law, if he acquitted her. Jesus stooping down, wrote with his finger on the ground - God wrote once in the Old Testament; Christ once in the New: perhaps the words which he afterward spoke, when they continued asking him. By this silent action, he, fixed their wandering, hurrying thoughts, in order to awaken their consciences: and, signified that he was not then come to condemn but to save the world.
Robert Jamieson, A. R. Fausset and David Brown
8:6 stooped down--It will be observed He was sitting when they came to Him.
with his finger wrote on the ground--The words of our translators in italics ("as though He heard them not") have hardly improved the sense, for it is scarcely probable He could wish that to be thought. Rather He wished to show them His aversion to enter on the subject. But as this did not suit them, they "continue asking Him," pressing for an answer. At last, raising Himself He said.
8:7
7. Իսկ երբ նրան ստիպեցին հարցնելով, վեր նայեց ու նրանց ասաց. «Ձեր միջից անմե՛ղը նախ թող քար գցի դրա վրայ»:
7 Սակայն երբ ստիպեցին՝ հարցնելով իրեն, վեր նայեցաւ ու ըսաւ անոնց. «Ձեզմէ անմեղ եղողը՝ առաջին քարը անիկա թող ձգէ ատոր վրայ»։
Իսկ իբրեւ ստիպեցին հարցանելով ցնա, հայեցեալ ի վեր` ասէ ցնոսա. Անմեղն ի ձէնջ նախ նա ընկեսցէ քար ի վերայ դորա:

7. Իսկ երբ նրան ստիպեցին հարցնելով, վեր նայեց ու նրանց ասաց. «Ձեր միջից անմե՛ղը նախ թող քար գցի դրա վրայ»:
7 Սակայն երբ ստիպեցին՝ հարցնելով իրեն, վեր նայեցաւ ու ըսաւ անոնց. «Ձեզմէ անմեղ եղողը՝ առաջին քարը անիկա թող ձգէ ատոր վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:77: Когда же продолжали спрашивать Его, Он, восклонившись, сказал им: кто из вас без греха, первый брось на нее камень.
8:7  ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτόν, ἀνέκυψεν καὶ εἶπεν αὐτοῖς, ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ᾽ αὐτὴν βαλέτω λίθον·
8:7. [[ὡς "[[As) δὲ (moreover) ἐπέμενον (they-were-staying-upon) ἐρωτῶντες ( entreating-unto ) [αὐτόν], "[to-it],"ἀνέκυψεν (it-leaned-up) καὶ (and) εἶπεν (it-had-said) [αὐτοῖς] "[unto-them],"Ὁ (The-one) ἀναμάρτητος (un-un-adjusted-along) ὑμῶν (of-ye) πρῶτος (most-before) ἐπ' (upon) αὐτὴν (to-it) βαλέτω (it-should-have-had-casted) λίθον:]] (to-a-stone.]]"
8:7. cum autem perseverarent interrogantes eum erexit se et dixit eis qui sine peccato est vestrum primus in illam lapidem mittatWhen therefore they continued asking him, he lifted up himself and said to them: He that is without sin among you, let him first cast a stone at her.
7. But when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.
8:7. And then, when they persevered in questioning him, he stood upright and said to them, “Let whoever is without sin among you be the first to cast a stone at her.”
8:7. So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.
So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her:

7: Когда же продолжали спрашивать Его, Он, восклонившись, сказал им: кто из вас без греха, первый брось на нее камень.
8:7  ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτόν, ἀνέκυψεν καὶ εἶπεν αὐτοῖς, ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ᾽ αὐτὴν βαλέτω λίθον·
8:7. cum autem perseverarent interrogantes eum erexit se et dixit eis qui sine peccato est vestrum primus in illam lapidem mittat
When therefore they continued asking him, he lifted up himself and said to them: He that is without sin among you, let him first cast a stone at her.
8:7. And then, when they persevered in questioning him, he stood upright and said to them, “Let whoever is without sin among you be the first to cast a stone at her.”
8:7. So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:7: He that is without sin - Αναμαρτητος, meaning the same kind of sin, adultery, fornication, etc. Kypke has largely proved that the verb ἁμαρτανειν is used in this sense by the best Greek writers.
Let him first cast a stone at her - Or, upon her, επ' αυτῃ. The Jewish method of stoning, according to the rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses, who stood with her, pushed her off with great force: if she was killed by the fall there was nothing farther done; but, if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, Mat 21:44. However, this procedure does not appear to have been always attended to. See Lev 24:16, and Joh 8:59 of this chapter.
Albert Barnes: Notes on the Bible - 1834
8:7: They continued asking him - They pressed the question upon him. They were determined to extort an answer from him, and showed a perseverance in evil which has been unhappily often imitated.
Is without sin - That is, without this particular sin; he who has not himself been guilty of this very crime - for in this place the connection evidently demands this meaning.
Let him first cast a stone at her - In the punishment by death, one of the witnesses threw the culprit from the scaffold, and the other threw the first stone, or rolled down a stone to crush him. See Deu 17:6-7. This was in order that the witness might feel his responsibility in giving evidence, as he was also to be the executioner. Jesus therefore put them to the test. Without pronouncing on her case, he directed them, if any of them were innocent, to perform the office of executioner. This was said, evidently, well knowing their guilt, and well knowing that no one would dare to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: and said: Joh 7:46; Pro 12:18, Pro 26:4, Pro 26:5; Jer 23:29; Co1 14:24, Co1 14:25; Col 4:6; Heb 4:12, Heb 4:13; Rev 1:16, Rev 2:16, Rev 19:15
He that: Deu 17:6; Psa 50:16-20; Mat 7:1-5, Mat 23:25-28; Rom 2:1-3, Rom 2:21-25
Geneva 1599
8:7 (2) So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.
(2) Against hypocrites who are very severe judges against other men, and flatter themselves while they are sinning.
John Gill
8:7 So when they continued asking him,.... For observing that he put himself in such a posture, they concluded that they had puzzled and perplexed him, and that he knew not what to say; and therefore they were more urgent for a speedy answer, hoping they should get an advantage of him; and that they should be able to expose him, and that his confusion would appear to all the people:
he lift up himself and said unto them; having raised up himself, he looked wistly at them, and returned them this wise answer to, their confusion:
he that is without sin among you; meaning, not that was entirely free from sin, in heart, in lip, and life; for there is no such person; the most holy man in life is not, in such sense, free from sin; but that was without any notorious sin, or was not guilty of some scandalous sin, and particularly this of adultery; which was in this age a prevailing sin, and even among their doctors; hence our Lord calls that generation an adulterous one, Mt 12:39; and which was literally true of them; with this compare Rom 2:22. Adultery increased to such a degree in this age, that they were obliged to leave off the trial of suspected wives, because their husbands were generally guilty this way; and the waters would have no effect, if the husband was criminal also: so the Jews say (q),
"when adulterers increased, the bitter waters ceased; and Rabban Jochanan ben Zaccai (who was now living) caused them to cease.''
In vindication of which, he cited the passage in Hos 4:14; and this agrees with their own account of the times of the Messiah, and the signs thereof, among which stands this (r);
"in the age in which the son of David comes, the house of assembly (the gloss interprets it the place where the disciples of the wise men meet to learn the law) shall become, "a brothel house".''
And that this sin so greatly prevailed, our Lord well knew; and perhaps none of those Scribes and Pharisees were free from it, in one shape or another; and therefore bids him that was,
let him first cast a stone at her; alluding to the law in Deut 17:7, which required the hands of the witnesses to be upon a person first, to put him to death; and as Dr. Lightfoot thinks, referring to their own sense and opinion, in trying a wife suspected of adultery; that if the husband was guilty the same way, the waters would have no effect: by this answer of our Lord, he at once wrought himself out of the dilemma, they thought to distress him with; for though he passed no sentence upon the woman, and so took not upon him the judiciary power, with which they could accuse him to the Roman governor, yet he manifestly appeared to agree with Moses, that such an one deserved to be stoned; wherefore they could not charge him with being contrary to Moses; and by putting him that was without sin, to cast the first stone at her, he showed himself merciful to the woman, and to them, to be the searcher of hearts.
(q) Misn. Sota, c. 9. sect. 9. (r) Misn. ib c. 9. sect. 15. T. Bab. Sanhedrin, fol. 97. 1.
John Wesley
8:7 He that is without sin - He that is not guilty: his own conscience being the judge) either of the same sin, or of some nearly resembling it; let him - as a witness, cast the first stone at her.
Robert Jamieson, A. R. Fausset and David Brown
8:7 He that is without sin--not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin.
cast a stone--"the stone," meaning the first one (Deut 17:7).
8:8
8. Եւ դարձեալ ցած նայելով՝ գետնի վրայ գրում էր:
8 Եւ նորէն ծռելով՝ գետնին վրայ կը գրէր։
Եւ դարձեալ ի խոնարհ նայելով գրէր յերկրի:

8. Եւ դարձեալ ցած նայելով՝ գետնի վրայ գրում էր:
8 Եւ նորէն ծռելով՝ գետնին վրայ կը գրէր։
zohrab-1805▾ eastern-1994▾ western am▾
8:88: И опять, наклонившись низко, писал на земле.
8:8  καὶ πάλιν κατακύψας ἔγραφεν εἰς τὴν γῆν.
8:8. [[καὶ "[[And) πάλιν (unto-furthered) κατακύψας (having-leaned-down) ἔγραφεν (it-was-scribing) εἰς (into) τὴν (to-the-one) γῆν.]] (to-a-soil.]]"
8:8. et iterum se inclinans scribebat in terraAnd again stooping down, he wrote on the ground.
8. And again he stooped down, and with his finger wrote on the ground.
8:8. And bending down again, he wrote on the earth.
8:8. And again he stooped down, and wrote on the ground.
And again he stooped down, and wrote on the ground:

8: И опять, наклонившись низко, писал на земле.
8:8  καὶ πάλιν κατακύψας ἔγραφεν εἰς τὴν γῆν.
8:8. et iterum se inclinans scribebat in terra
And again stooping down, he wrote on the ground.
8:8. And bending down again, he wrote on the earth.
8:8. And again he stooped down, and wrote on the ground.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ all ▾
John Gill
8:8 And again he stooped down, and wrote on the ground. As before, having said enough to confound them; and yet unwilling to pursue the matter any further, or publicly expose them in any other way; and that they might have an opportunity of withdrawing themselves without any further notice of his, he took this method.
Robert Jamieson, A. R. Fausset and David Brown
8:8 again he stooped down and wrote--The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.
8:9
9. Եւ այս լսելով՝ մէկ առ մէկ ելնում գնում էին՝ տարիքաւորներից մինչեւ փոքրերը: Եւ Յիսուս միայն մնաց ու կինը՝ կանգնած նրա առաջ:
9 Անոնք այս լսելով ու իրենց խղճմտանքէն յանդիմանուելով՝ մէկիկ մէկիկ դուրս ելան, ծերերէն սկսած մինչեւ յետինները։ Յիսուս մինակ մնաց ու կինը մէջտեղը կայնած։
Եւ [44]լուեալ ելանէին`` մի ըստ միոջէ, սկսեալ յառաջնոցն մինչեւ ի վերջինսն. եւ մնաց միայն Յիսուս, եւ կինն կայր առաջի նորա:

9. Եւ այս լսելով՝ մէկ առ մէկ ելնում գնում էին՝ տարիքաւորներից մինչեւ փոքրերը: Եւ Յիսուս միայն մնաց ու կինը՝ կանգնած նրա առաջ:
9 Անոնք այս լսելով ու իրենց խղճմտանքէն յանդիմանուելով՝ մէկիկ մէկիկ դուրս ելան, ծերերէն սկսած մինչեւ յետինները։ Յիսուս մինակ մնաց ու կինը մէջտեղը կայնած։
zohrab-1805▾ eastern-1994▾ western am▾
8:99: Они же, услышав [то] и будучи обличаемы совестью, стали уходить один за другим, начиная от старших до последних; и остался один Иисус и женщина, стоящая посреди.
8:9  οἱ δὲ ἀκούσαντες ἐξήρχοντο εἷς καθ᾽ εἷς ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων, καὶ κατελείφθη μόνος, καὶ ἡ γυνὴ ἐν μέσῳ οὗσα.
8:9. [[οἱ "[[The-ones) δὲ (moreover) ἀκούσαντες ( having-heard ) ἐξήρχοντο ( they-were-coming-out ) εἷς (one) καθ' (down) εἷς (one) ἀρξάμενοι ( having-firsted ) ἀπὸ (off) τῶν (of-the-ones) πρεσβυτέρων , ( of-more-eldered ,"καὶ (and) κατελείφθη (it-was-remaindered-down) μόνος, (alone,"καὶ (and) ἡ (the-one) γυνὴ (a-woman) ἐν (in) μέσῳ (unto-middle) οὖσα.]] (being.]]"
8:9. audientes autem unus post unum exiebant incipientes a senioribus et remansit solus et mulier in medio stansBut they hearing this, went out one by one, beginning at the eldest. And Jesus alone remained, and the woman standing in the midst.
9. And they, when they heard it, went out one by one, beginning from the eldest, unto the last: and Jesus was left alone, and the woman, where she was, in the midst.
8:9. But upon hearing this, they went away, one by one, beginning with the eldest. And Jesus alone remained, with the woman standing in front of him.
8:9. And they which heard [it], being convicted by [their own] conscience, went out one by one, beginning at the eldest, [even] unto the last: and Jesus was left alone, and the woman standing in the midst.
And they which heard [it], being convicted by [their own] conscience, went out one by one, beginning at the eldest, [even] unto the last: and Jesus was left alone, and the woman standing in the midst:

9: Они же, услышав [то] и будучи обличаемы совестью, стали уходить один за другим, начиная от старших до последних; и остался один Иисус и женщина, стоящая посреди.
8:9  οἱ δὲ ἀκούσαντες ἐξήρχοντο εἷς καθ᾽ εἷς ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων, καὶ κατελείφθη μόνος, καὶ ἡ γυνὴ ἐν μέσῳ οὗσα.
8:9. audientes autem unus post unum exiebant incipientes a senioribus et remansit solus et mulier in medio stans
But they hearing this, went out one by one, beginning at the eldest. And Jesus alone remained, and the woman standing in the midst.
8:9. But upon hearing this, they went away, one by one, beginning with the eldest. And Jesus alone remained, with the woman standing in front of him.
8:9. And they which heard [it], being convicted by [their own] conscience, went out one by one, beginning at the eldest, [even] unto the last: and Jesus was left alone, and the woman standing in the midst.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Совесть стала обличать приведших женщину в несправедливости их отношений к ней, этой преступнице, и они разошлись - старшие как более сообразительные, раньше, а младшие - позже. Они поняли, что их попытка поставить Христа в затруднительное положение окончилась неудачей, и им стало стыдно перед народом. Господь же отпустил грешницу, но не простил ее, не объявил, что она не виновата, но сделал ей предостережение, чтобы впредь она не согрешала. Бенгель замечает: "не сказал: иди с миром, или: отпускаются тебе, грехи твои, но сказал: не греши".

И Я не осуждаю. Здесь Христос обнаруживает Свое милосердие, как пришедший не судить, а спасать (3:17).
Adam Clarke: Commentary on the Bible - 1831
8:9: Being convicted by their own conscience - So it is likely they were all guilty of similar crimes. Their own is not in the original, and is needless: being convicted by conscience is expressive enough.
Beginning at the eldest even unto the last - Απο των#x3bd; πρεσβυτερων ἑως των εσχατων, from the most honorable to those of the least repute. In this sense the words are undoubtedly to be understood.
The woman standing in the midst - But if they all went out, how could she be in the midst? It is not said that all the people whom our Lord had been instructing went out, but only her accusers: see Joh 8:2. The rest undoubtedly continued with their teacher.
Albert Barnes: Notes on the Bible - 1834
8:9: Beginning at the eldest - As being conscious of more sins, and, therefore, being desirous to leave the Lord Jesus. The word "eldest" here probably refers not to age, but to benefit - from those who were in highest reputation to the lowest in rank. This consciousness of crime showed that the state of the public morals was exceedingly corrupt, and justified the declaration of Jesus that it was an adulterous and wicked generation, Mat 16:4.
Alone - Jesus only was left with the woman, etc.
In the midst - Her accusers had gone out, and left Jesus and the woman; but it is by no means probable that the people had left them; and, as this was in the temple on a public occasion, they were doubtless surrounded still by many. This is evident from the fact that Jesus immediately Joh 8:12 addressed a discourse to the people present.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: being: Gen 42:21, Gen 42:22; Kg1 2:44, Kg1 17:18; Psa 50:21; Ecc 7:22; Mar 6:14-16; Luk 12:1-3; Rom 2:15, Rom 2:22; Jo1 3:20
went out: Job 5:12, Job 5:13, Job 20:5, Job 20:27; Psa 9:15, Psa 9:16, Psa 40:14, Psa 71:13; Luk 13:17
alone: Joh 8:2, Joh 8:10, Joh 8:12
John Gill
8:9 And they which heard it,.... Not all, not the disciples of Christ, nor the multitude, but the Scribes and Pharisees:
being convicted by their own conscience; that they were not without sin, nor free from this; they had a beam in their own eye, who were so forward to observe the mote in another's; and oftentimes so it is, that those who are most forward to reprove, and bear hardest on others for their sins, are as culpable in another way, if not in the same; when sin lies at the door, and conscience is awakened and open, it is as good as a thousand witnesses; and lets in, and owns the sin which lies heavy, and makes sad work; and fills with anguish, confusion, and shame, as it did these men: who
went out one by one; from the temple, in as private a manner, and as unobserved as they could:
beginning at the eldest: who might have been most culpable, or however soonest took the hint; being more wise and sagacious:
unto the last; this is wanting in the Vulgate Latin, Syriac, and Persic versions, and in two of Beza's copies, and the Basil edition:
and Jesus was left alone; not by his disciples, nor the multitude, but his antagonists, who came to tempt and ensnare him: for it follows,
and the woman standing in the midst; that is, of the company as before.
John Wesley
8:9 Beginning at the eldest - Or the elders. Jesus was left alone - By all those scribes and Pharisees who proposed the question. But many others remained, to whom our Lord directed his discourse presently after.
Robert Jamieson, A. R. Fausset and David Brown
8:9 they . . . convicted . . . went out one by one . . . Jesus was left alone--that is, without one of her accusers remaining; for it is added.
the woman in the midst--that is, of the remaining audience. While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off--which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.
8:10
10. Յիսուս նրան ասաց. «Ո՛վ կին, ո՞ւր են. քեզ ոչ ոք չդատապարտե՞ց»:
10 Յիսուս վեր նայելով ու կնոջմէն զատ մէկը չտեսնելով՝ ըսաւ անոր. «Ո՛վ կին, ո՞ւր են անոնք, որ քու վրայովդ ամբաստանութիւն կ’ընէին. մէկը քեզ չդատապարտե՞ց»։
[45]Պատասխանի ետ Յիսուս եւ`` ասէ ցնա. Կին դու, [46]ո՞ւր են. ո՞չ ոք`` զքեզ դատապարտեաց:

10. Յիսուս նրան ասաց. «Ո՛վ կին, ո՞ւր են. քեզ ոչ ոք չդատապարտե՞ց»:
10 Յիսուս վեր նայելով ու կնոջմէն զատ մէկը չտեսնելով՝ ըսաւ անոր. «Ո՛վ կին, ո՞ւր են անոնք, որ քու վրայովդ ամբաստանութիւն կ’ընէին. մէկը քեզ չդատապարտե՞ց»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1010: Иисус, восклонившись и не видя никого, кроме женщины, сказал ей: женщина! где твои обвинители? никто не осудил тебя?
8:10  ἀνακύψας δὲ ὁ ἰησοῦς εἶπεν αὐτῇ, γύναι, ποῦ εἰσιν; οὐδείς σε κατέκρινεν;
8:10. [[ἀνακύψας "[[Having-leaned-up) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said) αὐτῇ (unto-it,"Γύναι, (Woman,"ποῦ (of-whither) εἰσίν; (they-be?"οὐδείς (Not-moreover-one) σε (to-thee) κατέκρινεν;]] (it-separated-down?]]"
8:10. erigens autem se Iesus dixit ei mulier ubi sunt nemo te condemnavitThen Jesus lifting up himself, said to her: Woman, where are they that accused thee? Hath no man condemned thee?
10. And Jesus lifted up himself, and said unto her, Woman, where are they? did no man condemn thee?
8:10. Then Jesus, raising himself up, said to her: “Woman, where are those who accused you? Has no one condemned you?”
8:10. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?
When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee:

10: Иисус, восклонившись и не видя никого, кроме женщины, сказал ей: женщина! где твои обвинители? никто не осудил тебя?
8:10  ἀνακύψας δὲ ὁ ἰησοῦς εἶπεν αὐτῇ, γύναι, ποῦ εἰσιν; οὐδείς σε κατέκρινεν;
8:10. erigens autem se Iesus dixit ei mulier ubi sunt nemo te condemnavit
Then Jesus lifting up himself, said to her: Woman, where are they that accused thee? Hath no man condemned thee?
8:10. Then Jesus, raising himself up, said to her: “Woman, where are those who accused you? Has no one condemned you?”
8:10. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:10: Hath no man condemned thee? - Jesus had directed them, if innocent, to cast a stone, thus to condemn her, or to use the power which he gave them to condemn her. No one of them had done that. They had accused her, but they had not proceeded to the act expressive of judicial condemnation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: where: Isa 41:11, Isa 41:12
Geneva 1599
8:10 (3) When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?
(3) Christ would not take upon himself the office of the civil magistrate: he was content to bring sinners to faith and repentance.
John Gill
8:10 When Jesus had lift himself up,.... From the earth, towards which he stooped, and on which he had been writing:
and saw none but the woman; that is, none of those that had brought her there, and had accused her to him:
he said unto her, woman, where are those thine accusers? the Syriac and Arabic versions read only, "where are these?" these men, that brought thee here, and charged thee with this crime:
hath no man condemned thee? has no one offered to do unto thee what I proposed? what, not one that could take up a stone, and cast at thee? was there not one of them free from this sin? could no man take upon him to execute this sentence?
John Wesley
8:10 Hath no man condemned thee? - Hath no judicial sentence been passed upon thee?
Robert Jamieson, A. R. Fausset and David Brown
8:10 Woman, &c.--What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord's admonition. "And Jesus said unto her, Neither do I condemn thee, go and sin no more." He pronounces no pardon upon the woman (such as, "Thy sins are forgiven thee" [compare Lk 5:28; Lk 7:48] --"Go in peace" [compare Mk 5:34; Lk 7:50; Lk 8:48]), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate's office, nor acts the Judge in any sense (Jn 12:47). But in saying, "Go and sin no more," which had been before said to one who undoubtedly believed (Jn 5:14), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable manuscripts, and those which have it vary to some extent. The internal evidence in its favor is almost overpowering. It is easy to account for its omission, though genuine; but if not so, it is next to impossible to account for its insertion).
8:11
11. Եւ սա ասաց՝ ո՛չ, Տէ՛ր: Եւ Յիսուս ասաց. «Ես էլ քեզ չեմ դատապարտում. գնա՛, այսուհետեւ մի՛ մեղանչիր»:
11 Անիկա ըսաւ. «Ո՛չ մէկը, Տէ՛ր»։ Յիսուս ըսաւ անոր. «Ես ալ չեմ դատապարտեր քեզ. գնա՛ ու ասկէ յետոյ մեղք մի՛ գործեր»։
Եւ ասէ. Ոչ, Տէր: Եւ ասէ Յիսուս. Եւ ոչ ես դատապարտեմ զքեզ, երթ, յայսմ հետէ մի՛ մեղանչեր:

11. Եւ սա ասաց՝ ո՛չ, Տէ՛ր: Եւ Յիսուս ասաց. «Ես էլ քեզ չեմ դատապարտում. գնա՛, այսուհետեւ մի՛ մեղանչիր»:
11 Անիկա ըսաւ. «Ո՛չ մէկը, Տէ՛ր»։ Յիսուս ըսաւ անոր. «Ես ալ չեմ դատապարտեր քեզ. գնա՛ ու ասկէ յետոյ մեղք մի՛ գործեր»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: Она отвечала: никто, Господи. Иисус сказал ей: и Я не осуждаю тебя; иди и впредь не греши.
8:11  ἡ δὲ εἶπεν, οὐδείς, κύριε. εἶπεν δὲ ὁ ἰησοῦς, οὐδὲ ἐγώ σε κατακρίνω· πορεύου, [καὶ] ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.]]
8:11. [[ἡ "[[The-one) δὲ (moreover) εἶπεν (it-had-said,"Οὐδείς, (Not-moreover-one,"κύριε. (Authority-belonged) εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Οὐδὲ (Not-moreover) ἐγώ (I) σε (to-thee) κατακρίνω: (I-separate-down) πορεύου , ( thou-should-traverse-of ,"ἀπὸ (off) τοῦ (of-the-one) νῦν (now) μηκέτι (lest-if-to-a-one) ἁμάρτανε.]] (thou-should-un-adjust-along.]]"
8:11. quae dixit nemo Domine dixit autem Iesus nec ego te condemnabo vade et amplius iam noli peccareWho said: No man, Lord. And Jesus said: Neither will I condemn thee. Go, and now sin no more.
11. And she said, No man, Lord. And Jesus said, Neither do I condemn thee: go thy way; from henceforth sin no more.]
8:11. And she said, “No one, Lord.” Then Jesus said: “Neither will I condemn you. Go, and now do not choose to sin anymore.”
8:11. She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more:

11: Она отвечала: никто, Господи. Иисус сказал ей: и Я не осуждаю тебя; иди и впредь не греши.
8:11  ἡ δὲ εἶπεν, οὐδείς, κύριε. εἶπεν δὲ ὁ ἰησοῦς, οὐδὲ ἐγώ σε κατακρίνω· πορεύου, [καὶ] ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.]]
8:11. quae dixit nemo Domine dixit autem Iesus nec ego te condemnabo vade et amplius iam noli peccare
Who said: No man, Lord. And Jesus said: Neither will I condemn thee. Go, and now sin no more.
8:11. And she said, “No one, Lord.” Then Jesus said: “Neither will I condemn you. Go, and now do not choose to sin anymore.”
8:11. She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: С 12-го до 59-го стиха излагается беседа Господа с иудеями, в которой Он раскрывал значение Своей деятельности. Беседа эта разделяется на три части.

В первой части Господь возвещает, что Он есть свет миру, и когда фарисеи начинают оспаривать Его свидетельство о Себе, Христос доказывает истинность Своего свидетельства тем, что Он знает, откуда пришел и куда идет и что Он судит не по плоти. Затем Христос ссылается на свидетельство Отца, так что получается вполне достаточное с точки зрения закона число свидетелей - двое: Он Сам и Отец (ст. 12-20).

Во второй части Христос объявляет о Своем удалении от иудеев, причем указывает на неспособность иудеев понять Его учение (21-29).

Наконец, в третьей части Он обращается к верующим в Него с увещанием пребывать в истине, которая сделает их свободными. Неверующим же иудеям Христос показывает, что они не Авраамовы и тем более не Божии дети, но чада диавола. Тут же Христос возвещает, что соблюдающий слово Его не увидит смерти вовек, и что Он был прежде Авраама, каковое заявление возбудило против Него взрыв ярости со стороны иудеев, после чего Господь ушел из храма (30-59).
Adam Clarke: Commentary on the Bible - 1831
8:11: Neither do I condemn thee - Bishop Pearce says: "It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before him to examine them, and when she had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees, and also how little reason there is to conclude from hence that Christ seems in this case not enough to have discouraged adultery, though he called it a sin. And yet this opinion took place so early among the Christians, that the reading of this story was industriously avoided, in the lessons recited out of the Gospels, in the public service of the churches; as if Jesus's saying, I do not condemn thee, had given too much countenance to women guilty of that crime. In consequence of this, as it was never read in the churches, and is now not to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there, this whole story, from Joh 8:1-11, inclusive, came, in length of time, to be left out in some MSS., though in the greater part it is still remaining." Thus far the judicious and learned bishop. How the passage stands in all the MSS. hitherto collated may be seen in Wetstein and Griesbach. After weighing what has been adduced in favor of its authenticity, and seriously considering its state in the MSS., as exhibited in the Var. Lect. of Griesbach, I must confess, the evidence in its favor does not appear to me to be striking. Yet I by no means would have it expunged from the text. Its absence from many MSS., and the confused manner in which it appears in others, may be readily accounted for on the principles laid down by Bishop Pearce above. It may however be necessary to observe, that a very perfect connection subsists between Joh 7:52 and Joh 8:12 - all the intermediate verses having been omitted by MSS. of the first antiquity and authority. In some MSS. it is found at the end of this Gospel; in others a vacant place is left in this chapter; and in others it is placed after the 21st chapter of Luke. See at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
8:11: Neither do I condemn thee - This is evidently to be taken in the sense of judicial condemnation, or of passing sentence as a magistrate, for this was what they had arraigned her for. It was not to obtain his opinion about adultery, but to obtain the condemnation of the woman. As he claimed no civil authority, he said that he did not exercise it, and should not condemn her to die. In this sense the word is used in the pRev_ious verse, and this is the only sense which the passage demands. Besides, what follows shows that this was his meaning.
Go, and sin no more - You have sinned. You have been detected and accused. The sin is great. But I do not claim power to condemn you to die, and, as your accusers have left you, my direction to you is that you sin no more. This passage therefore teaches us:
1. that Jesus claimed no civil authority.
2. that he regarded the action of which they accused her as sin.
3. that he knew the hearts and lives of men.
4. that men are often very zealous in accusing others of that of which they themselves are guilty. And,
5. that Jesus was endowed with wonderful wisdom in meeting the devices of his enemies, and eluding their deep-laid plans to involve him in ruin.
It should be added that this passage, together with the last verse of the preceding chapter, has been by many critics thought to be spurious. It is wanting in many of the ancient manuscripts and versions, and has been rejected by Erasmus, Calvin, Beza, Grotius, Wetstein, Tittman, Knapp, and many others. It is not easy to decide the question whether it be a genuine part of the New Testament or not. Some have supposed that it was not written by the evangelists, but was often related by them, and that after a time it was recorded and introduced by Papias into the sacred text.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: Neither: Joh 8:15, Joh 3:17, Joh 18:36; Deu 16:18, Deu 17:9; Luk 9:56, Luk 12:13, Luk 12:14; Rom 13:3, Rom 13:4; Co1 5:12
go: Joh 5:14; Job 34:31; Pro 28:13; Isa 1:16-18, Isa 55:6; Eze 18:30-32; Mat 21:28-31; Luk 5:32, Luk 13:3, Luk 13:5, Luk 15:7, Luk 15:10, Luk 15:32; Rom 2:4, Rom 5:20, Rom 5:21; Ti1 1:15, Ti1 1:16; Pe2 3:15; Rev 2:21, Rev 2:22
John Gill
8:11 She saith, no man, Lord,.... No man said a word to me, or lift up his hand against me, or moved a stone at me:
and Jesus said unto her, neither do I condemn thee; Christ came not into the world to act the part of a civil magistrate, and therefore refused to arbitrate a case, or be concerned in dividing an inheritance between two brethren, Lk 12:13. Nor did he come into the world to condemn it, but that the world, through him, might be saved, Jn 3:17; nor would he pass any other sentence on this woman, than what he had done; nor would he inflict any punishment on her himself; but suitably and agreeably to his office; as a prophet, he declares against her sin, calls her to repentance, and bids her
go and sin no more; lest as he said to the man he cured at Bethesda's pool, a worse thing should come unto her. Wherefore the Jew (s) has no reason to object to this conduct of Christ, as if he acted contrary to the law, in Deut 13:5. "Thou shalt put the evil away from the midst of thee"; and also to the sanctions of all civil laws among men, which order the removal of evil, by putting delinquents to death; and he observes, that those that believe in him, do not follow him in this, but put adulterers and adulteresses to death; and that indeed, should his example and instructions take place, all courts of judicature must cease, and order be subverted among men: but it should be observed, that our Lord manifested a regard, even to the law of Moses, when he bid this woman's accusers that were without sin, to cast the first stone at her; though as for the law in Deut 13:5, that respects a false prophet, and not an adulterer or an adulteress; nor do the civil laws of all nations require death in the case of adultery; and did they, Christ here, neither by his words nor actions, contradicts and sets aside any such laws of God or man; he left this fact to be inquired into, examined, and judged, and sentence passed by proper persons, whose business it was: as for himself, his office was not that of a civil magistrate, but of a Saviour and Redeemer; and suitably to that he acted in this case; he did not connive at the sin, he reproved for it; nor did he deny that she ought to suffer according to the law of Moses, but rather suggests she ought; but as this was not his province, he did not take upon him to pronounce any sentence of condemnation on her; but called her to repentance, and, as the merciful and compassionate Saviour, gave her reason to hope pardon and eternal life.
(s) R. Isaac Chizzuk Emuna, par. 2. c. 47. p. 435, 436.
John Wesley
8:11 Neither do I condemn thee - Neither do I take upon me to pass any such sentence. Let this deliverance lead thee to repentance.
8:128:12: Դարձեալ խօսեցաւ ընդ նոսա Յիսուս՝ եւ ասէ. Ե՛ս եմ լո՛յս աշխարհի. որ գայ զկնի իմ՝ ընդ խաւար մի՛ գնասցէ. այլ ընկալցի՛ զլո՛յսն կենաց։
12. Յիսուս դարձեալ խօսեց ժողովրդի հետ ու ասաց. «Ես եմ աշխարհի լոյսը. ով իմ յետեւից է գալիս, խաւարի միջով չի քայլի, այլ կ’ընդունի կենաց լոյսը»:
12 Յիսուս նորէն խօսեցաւ անոնց ու ըսաւ. «Ես եմ աշխարհի լոյսը. ան որ իմ ետեւէս կու գայ, խաւարի մէջ պիտի չքալէ, հապա կենաց լոյսը պիտի ունենայ»։
Դարձեալ խօսեցաւ ընդ նոսա Յիսուս եւ ասէ. Ես եմ լոյս աշխարհի. որ գայ զկնի իմ` ընդ խաւար մի՛ գնասցէ, այլ ընկալցի զլոյսն կենաց:

8:12: Դարձեալ խօսեցաւ ընդ նոսա Յիսուս՝ եւ ասէ. Ե՛ս եմ լո՛յս աշխարհի. որ գայ զկնի իմ՝ ընդ խաւար մի՛ գնասցէ. այլ ընկալցի՛ զլո՛յսն կենաց։
12. Յիսուս դարձեալ խօսեց ժողովրդի հետ ու ասաց. «Ես եմ աշխարհի լոյսը. ով իմ յետեւից է գալիս, խաւարի միջով չի քայլի, այլ կ’ընդունի կենաց լոյսը»:
12 Յիսուս նորէն խօսեցաւ անոնց ու ըսաւ. «Ես եմ աշխարհի լոյսը. ան որ իմ ետեւէս կու գայ, խաւարի մէջ պիտի չքալէ, հապա կենաց լոյսը պիտի ունենայ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: Опять говорил Иисус [к народу] и сказал им: Я свет миру; кто последует за Мною, тот не будет ходить во тьме, но будет иметь свет жизни.
8:12  πάλιν οὗν 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.
8:12. Πάλιν (Unto-furthered) οὖν (accordingly) αὐτοῖς (unto-them) ἐλάλησεν (it-spoke-unto,"[ὁ] (the-one) Ἰησοῦς (an-Iesous,"λέγων (forthing,"Ἐγώ (I) εἰμι (I-be) τὸ (the-one) φῶς (a-light) τοῦ (of-the-one) κόσμου: (of-a-configuration) ὁ (the-one) ἀκολουθῶν (pathing-along-unto) μοι (unto-me) οὐ (not) μὴ (lest) περιπατήσῃ (it-might-have-treaded-about-unto) ἐν (in) τῇ (unto-the-one) σκοτίᾳ, (unto-an-obscuring-unto,"ἀλλ' (other) ἕξει (it-shall-hold) τὸ (to-the-one) φῶς (to-a-light) τῆς (of-the-one) ζωῆς. (of-a-lifing)
8:12. iterum ergo locutus est eis Iesus dicens ego sum lux mundi qui sequitur me non ambulabit in tenebris sed habebit lucem vitaeAgain therefore, Jesus spoke to: them, saying: I am the light of the world. He that followeth me walketh not in darkness, but shall have the light of life.
12. Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life.
8:12. Then Jesus spoke to them again, saying: “I am the light of the world. Whoever follows me does not walk in darkness, but shall have the light of life.”
8:12. Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life:

12: Опять говорил Иисус [к народу] и сказал им: Я свет миру; кто последует за Мною, тот не будет ходить во тьме, но будет иметь свет жизни.
8:12  πάλιν οὗν 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.
8:12. iterum ergo locutus est eis Iesus dicens ego sum lux mundi qui sequitur me non ambulabit in tenebris sed habebit lucem vitae
Again therefore, Jesus spoke to: them, saying: I am the light of the world. He that followeth me walketh not in darkness, but shall have the light of life.
8:12. Then Jesus spoke to them again, saying: “I am the light of the world. Whoever follows me does not walk in darkness, but shall have the light of life.”
8:12. Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Продолжая оставаться во храме, Христос снова стал говорить им, т. е. Своим слушателям, между которыми были и приверженцы, и враги Христа (прибавление русского перевода "к народу" - лишнее).

Я свет миру. Слово "свет", как термин, обозначающий духовное просвещение, часто употребляется у пророков (Ис. 9:2; 49:6). Но Христос, называя Себя светом, хочет сказать этим не только то, что Он есть носитель божественной спасительной истины, но и то, что Он, в силу Своего теснейшего единения с Отцом, есть первоисточник всякого света в мире, что от Него идет не только истинное Боговедение, но и зависит вся духовная жизнь человека, который иначе, без Христа, ходил бы в темноте (ср. 1:5). Чтобы выйти из этой темноты, нужно веровать во Христа, идти за Ним.

Нет ничего невероятного и в том предположении, что повод к наименованию Себя светом мира подал Христу один обряд праздника Кущей. Именно, в ночь с первого на второй день этого праздника, в храме, во внутреннем переднем дворе, зажигались два больших канделябра, имевшие четыре золотых чашки с маслом, которые постоянно пополнялись. Свет этих канделябров разливался ночью по всему Иерусалиму. Господь и мог, применяя речь Свою к этому обычаю, сказать о Себе, как о свете, который светит не одному Иерусалиму, а целому миру.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. 13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. 14 Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. 15 Ye judge after the flesh; I judge no man. 16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. 17 It is also written in your law, that the testimony of two men is true. 18 I am one that bear witness of myself, and the Father that sent me beareth witness of me. 19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. 20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

The rest of the chapter is taken up with debates between Christ and contradicting sinners, who cavilled at the most gracious words that proceeded out of his mouth. It is not certain whether these disputes were the same day that the adulteress was discharged; it is probable they were, for the evangelist mentions no other day, and takes notice (v. 2) how early Christ began that day's work. Though those Pharisees that accused the woman had absconded, yet there were other Pharisees (v. 13) to confront Christ, who had brass enough in their foreheads to keep them in countenance, though some of their party were put to such a shameful retreat; nay perhaps that made them the more industrious to pick quarrels with him, to retrieve, if possible, the reputation of their baffled party. In these verses we have,

I. A great doctrine laid down, with the application of it.

1. The doctrine is, That Christ is the light of the world (v. 12): Then spoke Jesus again unto them; though he had spoken a great deal to them to little purpose, and what he had said was opposed, yet he spoke again, for he speaketh once, yea, twice. They had turned a deaf ear to what he said, and yet he spoke again to them, saying, I am the light of the world. Note, Jesus Christ is the light of the world. One of the rabbies saith, Light is the name of the Messiah, as it is written, Dan. ii. 22, And light dwelleth with him. God is light, and Christ is the image of the invisible God; God of gods, Light of lights. He was expected to be a light to enlighten the Gentiles (Luke ii. 32), and so the light of the world, and not of the Jewish church only. The visible light of the world is the sun, and Christ is the Sun of righteousness. One sun enlightens the whole world, so does one Christ, and there needs no more. Christ in calling himself the light expresses, (1.) What he is in himself--most excellent and glorious. (2.) What he is to the world--the fountain of light, enlightening every man. What a dungeon would the world be without the sun! So would it be without Christ by whom light came into the world, ch. iii. 19.

2. The inference from this doctrine is, He that followeth me, as a traveller follows the light in a dark night, shall not walk in darkness, but shall have the light of life. If Christ be the light, then, (1.) It is our duty to follow him, to submit ourselves to his guidance, and in every thing take directions from him, in the way that leads to happiness. Many follow false lights--ignes fatui, that lead them to destruction; but Christ is the true light. It is not enough to look at this light, and to gaze upon it, but we must follow it, believe in it, and walk in it, for it is a light to our feet, not our eyes only. (2.) It is the happiness of those who follow Christ that they shall not walk in darkness. They shall not be left destitute of those instructions in the way of truth which are necessary to keep them from destroying error, and those directions in the way of duty which are necessary to keep them from damning sin. They shall have the light of life, that knowledge and enjoyment of God which will be to them the light of spiritual life in this world and of everlasting life in the other world, where there will be no death nor darkness. Follow Christ, and we shall undoubtedly be happy in both worlds. Follow Christ, and we shall follow him to heaven.

II. The objection which the Pharisees made against this doctrine, and it was very trifling and frivolous: Thou bearest record of thyself; thy record is not true, v. 13. In this objection they went upon the suspicion which we commonly have of men's self-condemnation, which is concluded to be the native language of self-love, such as we are all ready to condemn in others, but few are willing to own in themselves. But in this case the objection was very unjust, for, 1. They made that his crime, and a diminution to the credibility of his doctrine, which in the case of one who introduced a divine revelation was necessary and unavoidable. Did not Moses and all the prophets bear witness of themselves when they avouched themselves to be God's messengers? Did not the Pharisees ask John Baptist, What sayest thou of thyself? 2. They overlooked the testimony of all the other witnesses, which corroborated the testimony he bore of himself. Had he only borne record of himself, his testimony had indeed been suspicious, and the belief of it might have been suspended; but his doctrine was attested by more than two or three credible witnesses, enough to establish every word of it.

III. Christ's reply to this objection, v. 14. He does not retort upon them as he might ("You profess yourselves to be devout and good men, but your witness is not true"), but plainly vindicates himself; and, though he had waived his own testimony (ch. v. 31), yet here he abides by it, that it did not derogate from the credibility of his other proofs, but was necessary to show the force of them. He is the light of the world, and it is the property of light to be self-evidencing. First principles prove themselves. He urges three things to prove that his testimony, though of himself, was true and cogent.

1. That he was conscious to himself of his own authority, and abundantly satisfied in himself concerning it. He did not speak as one at uncertainty, nor propose a disputable notion, about which he himself hesitated, but declared a decree, and gave such an account of himself as he would abide by: I know whence I came, and whither I go. He was fully apprised of his own undertaking from first to last; knew whose errand he went upon, and what his success would be. He knew what he was before his manifestation to the world, and what he should be after; that he came from the Father, and was going to him (ch. xvi. 28), came from glory, and was going to glory, (ch. xvii. 5). This is the satisfaction of all good Christians, that though the world know them not, as it knew him not, yet they know whence their spiritual life comes, and whither it tends, and go upon sure grounds.

2. That they are very incompetent judges of him, and of his doctrine, and not to be regarded. (1.) Because they were ignorant, willingly and resolvedly ignorant: You cannot tell whence I came, and whither I go. To what purpose is it to talk with those who know nothing of the matter, nor desire to know? He had told them of his coming from heaven and returning to heaven, but it was foolishness to them, they received it not; it was what the brutish man knows not, Ps. xcii. 6. They took upon them to judge of that which they did not understand, which lay quite out of the road of their acquaintance. Those that despise Christ's dominions and dignities speak evil of what they know not, Jude, v. 8, 10. (2.) Because they were partial (v. 15): You judge after the flesh. When fleshly wisdom gives the rule of judgment, and outward appearances only are given in evidence, and the case decided according to them, then men judge after the flesh; and when the consideration of a secular interest turns the scale in judging of spiritual matters, when we judge in favour of that which pleases the carnal mind, and recommends us to a carnal world, we judge after the flesh; and the judgment cannot be right when the rule is wrong. The Jews judged of Christ and his gospel by outward appearances, and, because he appeared so mean, thought it impossible he should be the light of the world; as if the sun under a cloud were no sun. (3.) Because they were unjust and unfair towards him, intimated in this: "I judge no man; I neither make nor meddle with your political affairs, nor does my doctrine or practice at all intrench upon, or interfere with, your civil rights or secular powers." He thus judged no man. Now, if he did not war after the flesh, it was very unreasonable for them to judge him after the flesh, and to treat him as an offender against the civil government. Or, "I judge no man," that is, "not now in my first coming, that is deferred till I come again," ch. iii. 17. Prima dispensatio Christi medicinalis est, non judicialis--The first coming of Christ was for the purpose of administering, not justice, but medicine.

3. That his testimony of himself was sufficiently supported and corroborated by the testimony of his Father with him and for him (v. 16): And yet, if I judge, my judgment is true. He did in his doctrine judge (ch. ix. 39), though not politically. Consider him then,

(1.) As a judge, and his own judgment was valid: "If I judge, I who have authority to execute judgments, I to whom all things are delivered, I who am the Son of God, and have the Spirit of God, if I judge, my judgment is true, of incontestable rectitude and uncontrollable authority, Rom. ii. 2. If I should judge, my judgment must be true, and then you would be condemned; but the judgment-day is not yet come, you are not yet to be condemned, but spared, and therefore now I judge no man;" so Chrysostom. Now that which makes his judgment unexceptionable is, [1.] His Father's concurrence with him: I am not alone, but I and the Father. He has the Father's concurring counsels to direct; as he was with the Father before the world in forming the counsels, so the Father was with him in the world in prosecuting and executing those counsels, and never left him inops consilii--without advice, Isa. xi. 2. All the counsels of peace (and of war too) were between them both, Zech. vi. 13. He had also the Father's concurring power to authorize and confirm what he did; see Ps. lxxxix. 21, &c.; Isa. xlii. 1. He did not act separately, but in his own name and his Father's, and by the authority aforesaid, ch. v. 17, and xiv. 9, 10. [2.] His Father's commission to him: "It is the Father that sent me." Note, God will go along with those that he sends; see Exod. iii. 10, 12: Come, and I will send thee, and certainly I will be with thee. Now, if Christ had a commission from the Father, and the Father's presence with him in all his administrations, no doubt his judgment was true and valid; no exception lay against it, no appeal lay from it.

(2.) Look upon him as a witness, and now he appeared no otherwise (having not as yet taken the throne of judgment), and as such his testimony was true and unexceptionable; this he shows, v. 17, 18, where,

[1.] He quotes a maxim of the Jewish law, v. 17. That the testimony of two men is true. Not as if it were always true in itself, for many a time hand has been joined in hand to bear a false testimony, 1 Kings xxi. 10. But it is allowed as sufficient evidence upon which to ground a verdict (verum dictum), and if nothing appear to the contrary it is taken for granted to be true. Reference is here had to that law (Deut. xvii. 6), At the mouth of two witnesses shall he that is worthy of death be put to death. And see Deut. ix. 15; Num. xxxv. 30. It was in favour of life that in capital cases two witnesses wee required, as with us in case of treason. See Heb. vi. 18.

[2.] He applies this to the case in hand (v. 18): I am one that bear witness of myself, and the Father that sent me bears witness of me. Behold two witnesses! Though in human courts, where two witnesses are required, the criminal or candidate is not admitted to be a witness for himself; yet in a matter purely divine, which can be proved only by a divine testimony, and God himself must be the witness, if the formality of two or three witnesses be insisted on, there can be no other than the eternal Father, the eternal Son of the Father, and the eternal Spirit. Now if the testimony of two distinct persons, that are men, and therefore may deceive or be deceived, is conclusive, much more ought the testimony of the Son of God concerning himself, backed with the testimony of his Father concerning him, to command assent; see 1 John v. 7, 9-11. Now this proves not only that the Father and the Son are two distinct persons (for their respective testimonies are here spoken of as the testimonies of two several persons), but that these two are one, not only one in their testimony, but equal in power and glory, and therefore the same in substance. St. Austin here takes occasion to caution his hearers against Sabellianism on the one hand, which confounded the persons in the Godhead, and Arianism on the other, which denied the Godhead of the Son and Spirit. Alius est filius, et alius pater, non tamed aliud, sed hoc ipsum est et pater, et filius, scilicet unus Deus est--The Son is one Person, and the Father is another; they do not, however, constitute two Beings, but the Father is the same Being that the Son is, that is, the only true God. Tract. 36, in Joann. Christ here speaks of himself and the Father as witnesses to the world, giving in evidence to the reason and conscience of the children of men, whom he deals with as men. And these witnesses to the world now will in the great day be witnesses against those that persist in unbelief, and their word will judge men.

This was the sum of the first conference between Christ and these carnal Jews, in the conclusion of which we are told how their tongues were let loose, and their hands tied.

First, How their tongues were let loose (such was the malice of hell) to cavil at his discourse, v. 19. Though in what he said there appeared nothing of human policy or artifice, but a divine security, yet they set themselves to cross questions with him. None so incurably blind as those that resolve they will not see. Observe,

a. How they evaded the conviction with a cavil: Then said they unto him, Where is thy Father? They might easily have understood, by the tenour of this and his other discourses, that when he spoke of his Father he meant no other than God himself; yet they pretend to understand him of a common person, and, since he appeals to his testimony, they bid him call his witness, and challenge him, if he can, to produce him: Where is thy Father? Thus, as Christ said of them (v. 15), they judge after the flesh. Perhaps they hereby intend a reflection upon the meanness and obscurity of his family: Where is thy Father, that he should be fit to give evidence in such a case as this? Thus they turned it off with a taunt, when they could not resist the wisdom and spirit with which he spoke.

b. How he evaded the cavil with a further conviction; he did not tell them where his Father was, but charged them with wilful ignorance: "You neither know me nor my Father. It is to no purpose to discourse to you about divine things, who talk of them as blind men do of colours. Poor creatures! you know nothing of the matter." (a.) He charges them with ignorance of God: "You know not my Father." In Judah was God known (Ps. lxxvi. 1); they had some knowledge of him as the God that made the world, but their eyes were darkened that they could not see the light of his glory shining in the face of Jesus Christ. The little children of the Christian church know the Father, know him as a Father (1 John ii. 13); but these rulers of the Jews did not, because they would not so know him. (b.) He shows them the true cause of their ignorance of God: If you had known me, you would have known my Father also. The reason why men are ignorant of God is because they are unacquainted with Jesus Christ. Did we know Christ, [a.] In knowing him we should know the Father, of whose person he is the express image, ch. xiv. 9. Chrysostom proves hence the Godhead of Christ, and his equality with his Father. We cannot say, "He that knows a man knows an angel," or, "He that knows a creature knows the Creator;" but he that knows Christ knows the Father. [b.] By him we should be instructed in the knowledge of God, and introduced into an acquaintance with him. If we knew Christ better, we should know the Father better; but, where the Christian religion is slighted and opposed, natural religion will soon be lost and laid aside. Deism makes way for atheism. Those become vain in their imaginations concerning God that will not learn of Christ.

Secondly, See how their hands were tied, though their tongues were thus let loose; such was the power of Heaven to restrain the malice of hell. These words spoke Jesus, these bold words, these words of conviction and reproof, in the treasury, an apartment of the temple, where, to be sure, the chief priests, whose gain was their godliness, were mostly resident, attending the business of the revenue. Christ taught in the temple, sometimes in one part, sometimes in another, as he saw occasion. Now the priests who had so great a concern in the temple, and looked upon it as their demesne, might easily, with the assistance of the janizaries that were at their beck, either have seized him and exposed him to the rage of the mob, and that punishment which they called the beating of the rebels; or, at least, have silenced him, and stopped his mouth there, as Amos, though tolerated in the land of Judah, was forbidden to prophesy in the king's chapel, Amos, vii. 12, 13. Yet even in the temple, where they had him in their reach, no man laid hands on him, for his hour was not yet come. See here, 1. The restraint laid upon his persecutors by an invisible power; none of them durst meddle with him. God can set bounds to the wrath of men, as he does to the waves of the sea. Let us not therefore fear danger in the way of duty; for God hath Satan and all his instruments in a chain. 2. The reason of this restraint: His hour was not yet come. The frequent mention of this intimates how much the time of our departure out of the world depends upon the fixed counsel and decree of God. It will come, it is coming; not yet come, but it is at hand. Our enemies cannot hasten it any sooner, nor our friends delay it any longer, than the time appointed of the Father, which is very comfortable to every good man, who can look up and say with pleasure, My times are in thy hands; and better there than in our own. His hour was not yet come, because his work was not done, nor his testimony finished. To all God's purposes there is a time.
Adam Clarke: Commentary on the Bible - 1831
8:12: Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now, having dismissed them and the woman also, he resumes his discourse.
I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art The Light of The World: and with thee the light dwelleth." Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended.
Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life - such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live - neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, Mal 4:2, is the fountain of all spiritual and eternal Life. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says: -
"New Light new Love, new Love new Life hath bred;
A Life that lives by Love, and loves by Light:
A Love to him, to whom all Loves are wed;
A Light, to whom the sun is darkest night:
Eye's Light, heart's Love, soul's only Life he is:
Life, soul, love, heart, Light, eye, and all are his:
He eye, Light, heart, Love, soul; He all my joy and bliss."
Purple Island, Can. I. v. 7.
Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned Joh 7:37, they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to Pro 6:23 : For the commandment is a Lamp (or Candle) and the law is life: or to Psa 119:105 : Thy word is a Lamp unto my feet, and a Light unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi.
As the Messiah was frequently spoken of by the prophets under the emblem of light, see Isa 60:1; Isa 49:6; Isa 9:2, the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world.
The rabbins think that the Messiah is intended in Gen 1:8, And God said, Let there be light, and there was light. "From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." Yalcut Rubeni, fol. 6. This is a very remarkable saying; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan's empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen.
Albert Barnes: Notes on the Bible - 1834
8:12: I am the light of the world - See the notes at Joh 1:4, Joh 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: I am: Joh 1:4-9, Joh 3:19, Joh 9:5, Joh 12:35; Isa 9:2, Isa 42:6, Isa 42:7, Isa 49:6, Isa 60:1-3; Hos 6:3; Mal 4:2; Mat 4:14-16; Luk 1:78, Luk 1:79, Luk 2:32; Act 13:47, Act 26:23
shall not: Joh 12:35, Joh 12:46; Psa 18:28, Psa 97:11; Isa 50:10; Pe2 2:4, Pe2 2:17; Jde 1:6, Jde 1:13
shall have: Joh 7:17, Joh 14:6; Job 33:28; Psa 49:19; Rev 21:24
Geneva 1599
8:12 (4) Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
(4) The world, which is blind in itself, cannot come to have any light but in Christ alone.
John Gill
8:12 Then spake Jesus again unto them,.... Syriac fragment of Bishop Usher's, published by De Dieu, prefaces this verse thus, "when they were gathered together", Jesus said, &c. that is, the Scribes and Pharisees, who went out and returned again; or some others of them, who came after this, to whom Christ addressed himself thus:
I am the light of the world; which he might say, on occasion of the rising sun, which was now up, and might shine brightly in their faces; see Jn 8:2; which is , "the light of the world", as Aben Ezra in Ps 19:8 rightly calls it: thus on occasion of the water in Jacob's well, he discoursed of living water; and upon the Jews at Capernaum mentioning the manna, he treated at large concerning himself as the bread of life: and he might also make use of this character, and apply it to himself, with a view to some passages in the Old Testament, which speak of him under the metaphor of the sun, as Ps 84:11, and represent him as the light; and the Jews (t) themselves say, that light is one of the names of the Messiah; and God himself is called by them, the light of the world (u): and likewise he may have regard to those pompous titles and characters, which the Jewish doctors assumed arrogantly to themselves, and oppose himself to them; for they not only called Moses their master, , "the light of the world" (w), and also the law of Moses (x), but their Rabbins and doctors; See Gill on Mt 5:14. By the world here is meant, not the whole world, and all the individuals of it; for though Christ, as the Creator of all things, is the light of men, and does lighten every individual man with the light of nature and reason, yet not in a spiritual and saving manner, as is here intended; nor the whole body of the elect of God, though they are sometimes called the world, being the better part of it, and are made light in the Lord, in a special sense; nor the Jews only, and the chosen of God, among them, though Christ was a great light to many of them, that sat in darkness, and in the shadow of death; but the Gentiles are here designed, who were usually called by the Jews, the world; See Gill on Jn 3:16. And these were in gross darkness before the coming of Christ, about the Divine Being, concerning the object, nature, and manner of worship; the Scriptures, the law, and Gospel; the Messiah, and his office and work; the Spirit of God, and his operations of grace; the resurrection of the dead, and a future state; now Christ came to be a light of the Gentiles, as well as the glory of his people Israel: our Lord seems to have respect to the prophecy of him, in Is 42:6, as well as alludes to the sun in the firmament; whose light is diffused to all the nations of the earth, and not confined to one spot of land only: but since Christ was the minister of the circumcision, and was sent only to the lost sheep of the house of Israel, it may be asked, how could he be the light of the Gentiles? to which it may be replied, that he was so by his apostles, who were sent by him with the light of the Gospel, into all the world; and by his Spirit, who enlightens the minds of men, who were darkness itself, with the light of Christ: for he is not only the author and giver of the light of nature to all men, but also of the light of grace to all his chosen ones, Gentiles as well as Jews; who, in his light, see light; see themselves lost and undone, and him to be the only willing, able, suitable, and complete Saviour; and behold wondrous things in the doctrines of the Gospel, and have some glimpse of glory; and he is likewise the author of all the light of glory the saints enjoy in the other world; the Lamb is the light of that state; he is their everlasting light, and their glory; and happy are they who are his followers now:
he that followeth me; not corporeally, but spiritually, by faith; for as believing is expressed by coming to Christ, so by following after him: compare with this, Jn 12:46; and with love and affection to him, the desires of the soul being unto him, and to the remembrance of him; and in the exercise of every grace and discharge of every duty, in imitation of him; and through a variety of sufferings and tribulations, pressing after him as the guide, captain, and forerunner: and such
shall not walk in darkness; in the darkness of unregeneracy, not knowing what they are, and where they are, and whither they are going; for such know they are in the light; and though they were blind, now they see; they know in whom they have believed, and that they are in Christ, in the covenant of grace, and in the love of God, and are going to heaven and eternal happiness; such shall not walk in the darkness of unbelief; but walk by faith on Christ; nor in the darkness of error, but in the truth of the Gospel, and as becomes it; and though they may sometimes walk without the light of God's countenance, yet light shall arise to them; and such "shall not go into darkness", as the Ethiopic version renders the words, into outer darkness, or the darkness of eternal death:
but shall have the light of life; the grace of God abiding in them now; which as it is a well of living water, springing up to eternal life, so it is a shining light, which increases to the perfect day: as darkness and death, so light and life go together; grace, which is enlightening, is also quickening and comforting, and issues in eternal light and life; a light that will never be extinguished, and a life that will continue for ever, with never fading joys and pleasures; see Job 33:30.
(t) Bereshit Rabba, fol. 1. 3. Echa Rabbati, fol. 50. 2. & Jarchi in Psal xliii. 3. (u) Bemidbar Rabba, sect. 15. fol. 217. 2. (w) Tzeror Hammor, fol. 114. 3. (x) T. Bab. Bava Bathra, fol. 4. 1.
John Wesley
8:12 He that followeth me shall in nowise walk in darkness - In ignorance, wickedness, misery: but shall have the light of life - He that closely, humbly, steadily follows me, shall have the Divine light continually shining upon him, diffusing over his soul knowledge, holiness, joy, till he is guided by it to life everlasting.
Robert Jamieson, A. R. Fausset and David Brown
8:12 FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
I am the light of the world--As the former references to water (Jn 4:13-14; Jn 7:37-39) and to bread (Jn 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on Jn 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE LIGHT OF THE WORLD"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Eph 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, Jn 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE LIGHT which, coming into the world, lighteth every man" (Jn 1:8-9). Under this magnificent title Messiah was promised of old (Is 42:6; Mal 4:2, &c.).
he that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.
but shall have the light of life--the light, as of a new world, a newly awakened spiritual and eternal life.
8:138:13: Ասեն ցնա փարիսեցիքն. Դու վասն անձի՛ն քոյ վկայես, եւ վկայութիւն քո չէ՛ ճշմարիտ[1764]։ [1764] Ոմանք. Ոչ է ճշմարիտ։
13. Փարիսեցիները նրան ասացին. «Դու քո անձի մասին ես վկայում, եւ քո վկայութիւնը հաւաստի չէ»:
13 Իսկ փարիսեցիները ըսին անոր. «Դուն քու անձիդ համար կը վկայես, քու վկայութիւնդ ճշմարիտ չէ»։
Ասեն ցնա փարիսեցիքն. Դու վասն անձին քո վկայես, եւ վկայութիւն քո չէ ճշմարիտ:

8:13: Ասեն ցնա փարիսեցիքն. Դու վասն անձի՛ն քոյ վկայես, եւ վկայութիւն քո չէ՛ ճշմարիտ[1764]։
[1764] Ոմանք. Ոչ է ճշմարիտ։
13. Փարիսեցիները նրան ասացին. «Դու քո անձի մասին ես վկայում, եւ քո վկայութիւնը հաւաստի չէ»:
13 Իսկ փարիսեցիները ըսին անոր. «Դուն քու անձիդ համար կը վկայես, քու վկայութիւնդ ճշմարիտ չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: Тогда фарисеи сказали Ему: Ты Сам о Себе свидетельствуешь, свидетельство Твое не истинно.
8:13  εἶπον οὗν αὐτῶ οἱ φαρισαῖοι, σὺ περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής.
8:13. εἶπον (They-had-said) οὖν (accordingly) αὐτῷ (unto-it,"οἱ (the-ones) Φαρισαῖοι (Faris-belonged,"Σὺ (Thou) περὶ (about) σεαυτοῦ (of-thyself) μαρτυρεῖς: (thou-witness-unto) ἡ (the-one) μαρτυρία (a-witnessing-unto) σου (of-thee) οὐκ (not) ἔστιν (it-be) ἀληθής. (un-secluded)
8:13. dixerunt ergo ei Pharisaei tu de te ipso testimonium perhibes testimonium tuum non est verumThe Pharisees therefore said to him: Thou givest testimony of thyself. Thy testimony is not true.
13. The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not true.
8:13. And so the Pharisees said to him, “You offer testimony about yourself; your testimony is not true.”
8:13. The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.
The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true:

13: Тогда фарисеи сказали Ему: Ты Сам о Себе свидетельствуешь, свидетельство Твое не истинно.
8:13  εἶπον οὗν αὐτῶ οἱ φαρισαῖοι, σὺ περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής.
8:13. dixerunt ergo ei Pharisaei tu de te ipso testimonium perhibes testimonium tuum non est verum
The Pharisees therefore said to him: Thou givest testimony of thyself. Thy testimony is not true.
8:13. And so the Pharisees said to him, “You offer testimony about yourself; your testimony is not true.”
8:13. The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Фарисеи понимают значение слов Христа и ставят Ему возражение, но возражение чисто формального характера. В Своем собственном деле, говорят они, вспоминая слова, прежде сказанные Христом (5:31) - Ты не можешь выступить свидетелем, и потому то, что ты говоришь, не может быть для нас обязательной истиной.
Adam Clarke: Commentary on the Bible - 1831
8:13: Thou bearest record - As if they had said, Dost thou imagine that we shall believe thee, in a matter so important, on thy bare assertion? Had these people attended to the teaching and miracles of Christ, they would have seen that his pretensions to the Messiahship were supported by the most irrefragable testimony.
Albert Barnes: Notes on the Bible - 1834
8:13: Thou bearest record of thyself - Thou art a witness for thyself, or in thy own case. See Joh 5:31. The law required two witnesses in a criminal case, and they alleged that as the only evidence which Jesus had was his own assertion, it could not be entitled to belief.
Is not true - Is not worthy of belief, or is not substantiated by sufficient evidence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: Thou: -47
Geneva 1599
8:13 (5) The Pharisees therefore said unto him, (a) Thou bearest record of thyself; thy record is not true.
(5) Christ is without all exception the best witness of the truth, for he was sent by his Father for that purpose, and his Father showed his approval of him to the world by infinite miracles.
(a) You bear witness of yourself, which is worth nothing in the opinion of all men, and for a man to commend himself is very uncommendable.
John Gill
8:13 The Pharisees therefore said unto him,.... On account of his declaring himself the light of the world: these were either the same who went out of the temple, filled with remorse of conscience, and were now returned, and bearing him a grudge, came to take some advantage against him, if they could; or they were others of the same complexion, sent by them, to make their observations on him:
thou bearest record of thyself. The Ethiopic version renders it, "dost thou thyself?" which does not seem so decent and comely; see Prov 27:2; though it does not follow, that what a man says of himself is not truth, as these suggest:
thy record is not true; for John testified of himself, that he was not the Christ, nor Elias, nor that prophet; but the voice of one crying in the wilderness; and this testimony he bore of himself, at the importunity of the Jews themselves, Jn 1:19; and his testimony was true; so was that which Christ bore of himself; but their sense rather seems to be, that it was not firm and authentic, and would not pass in any court of judicature, since no man can be a witness in his own cause.
John Wesley
8:13 Thou testifiest of thyself; thy testimony is not valid - They retort upon our Lord his own words, Jn 5:31; if I testify of myself, my testimony is not valid. He had then added, There is another who testifieth of me. To the same effect he replies here, Jn 8:14, Though I testify of myself, yet my testimony is valid; for I am inseparably united to the Father. I know - And from firm and certain knowledge proceeds the most unexceptionable testimony: whence I came, and whither I go - To these two heads may be referred all the doctrine concerning Christ. The former is treated of Jn 8:16, &c, the latter Jn 8:21, &c. For I know whence I came - That is, For I came from God, both as God and as man. And I know it, though ye do not.
Robert Jamieson, A. R. Fausset and David Brown
8:13 bearest record of thyself; thy record is not true--How does He meet this specious cavil? Not by disputing the wholesome human maxim that "self-praise is no praise," but by affirming that He was an exception to the rule, or rather, that it had no application to Him.
8:148:14: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Թէպէտ եւ ես վկայեմ վասն անձին իմոյ՝ վկայութիւն իմ ճշմարի՛տ է. զի գիտեմ ուստի եկի՝ եւ յո՛ երթամ. բայց դուք ո՛չ գիտէք ուստի գամ՝ կամ յո՛ երթամ[1765]։ [1765] Ոմանք. Եւ ես վկայեմ վասն իմ, վկ՛՛... ոչ գիտէք ուստի եկի, եւ յո՛։
14. Յիսուս պատասխանեց եւ ասաց նրանց. «Թէպէտ ես վկայում եմ իմ անձի մասին, իմ վկայութիւնը ճշմարիտ է, որովհետեւ գիտեմ, թէ որտեղից եկայ եւ ուր եմ գնում: Բայց դուք չգիտէք՝ որտեղից եմ գալիս կամ ուր եմ գնում:
14 Պատասխան տուաւ Յիսուս եւ ըսաւ անոնց. «Թէեւ ես իմ անձիս համար կը վկայեմ, բայց իմ վկայութիւնս ճշմարիտ է, վասն զի գիտեմ ուրկէ՞ եկայ եւ ո՞ւր կ’երթամ։ Իսկ դուք չէք գիտեր ուրկէ՞ կու գամ եւ ո՞ւր կ’երթամ։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Թէպէտ եւ ես վկայեմ վասն անձին իմոյ, վկայութիւն իմ ճշմարիտ է. զի գիտեմ ուստի եկի եւ յո երթամ. բայց դուք ոչ գիտէք ուստի գամ կամ յո երթամ:

8:14: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Թէպէտ եւ ես վկայեմ վասն անձին իմոյ՝ վկայութիւն իմ ճշմարի՛տ է. զի գիտեմ ուստի եկի՝ եւ յո՛ երթամ. բայց դուք ո՛չ գիտէք ուստի գամ՝ կամ յո՛ երթամ[1765]։
[1765] Ոմանք. Եւ ես վկայեմ վասն իմ, վկ՛՛... ոչ գիտէք ուստի եկի, եւ յո՛։
14. Յիսուս պատասխանեց եւ ասաց նրանց. «Թէպէտ ես վկայում եմ իմ անձի մասին, իմ վկայութիւնը ճշմարիտ է, որովհետեւ գիտեմ, թէ որտեղից եկայ եւ ուր եմ գնում: Բայց դուք չգիտէք՝ որտեղից եմ գալիս կամ ուր եմ գնում:
14 Պատասխան տուաւ Յիսուս եւ ըսաւ անոնց. «Թէեւ ես իմ անձիս համար կը վկայեմ, բայց իմ վկայութիւնս ճշմարիտ է, վասն զի գիտեմ ուրկէ՞ եկայ եւ ո՞ւր կ’երթամ։ Իսկ դուք չէք գիտեր ուրկէ՞ կու գամ եւ ո՞ւր կ’երթամ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1414: Иисус сказал им в ответ: если Я и Сам о Себе свидетельствую, свидетельство Мое истинно; потому что Я знаю, откуда пришел и куда иду; а вы не знаете, откуда Я и куда иду.
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.
8:14. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Κἂν (And-ever) ἐγὼ (I) μαρτυρῶ (I-might-witness-unto) περὶ (about) ἐμαυτοῦ, (of-myself,"ἀληθής (un-secluded) ἐστιν (it-be) ἡ (the-one) μαρτυρία (a-witnessing-unto) μου, (of-me,"ὅτι (to-which-a-one) οἶδα (I-had-come-to-see) πόθεν (whither-from) ἦλθον (I-had-came) καὶ (and) ποῦ (of-whither) ὑπάγω: (I-lead-under) ὑμεῖς (ye) δὲ (moreover) οὐκ (not) οἴδατε (ye-had-come-to-see) πόθεν (whither-from) ἔρχομαι ( I-come ) ἢ (or) ποῦ (of-whither) ὑπάγω. (I-lead-under)
8:14. respondit Iesus et dixit eis et si ego testimonium perhibeo de me ipso verum est testimonium meum quia scio unde veni et quo vado vos autem nescitis unde venio aut quo vadoJesus answered and said to them: Although I give testimony of myself, my testimony is true: for I know whence I came and whither I go.
14. Jesus answered and said unto them, Even if I bear witness of myself, my witness is true; for I know whence I came, and whither I go; but ye know not whence I come, or whither I go.
8:14. Jesus responded and said to them: “Even though I offer testimony about myself, my testimony is true, for I know where I came from and where I am going.
8:14. Jesus answered and said unto them, Though I bear record of myself, [yet] my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.
Jesus answered and said unto them, Though I bear record of myself, [yet] my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go:

14: Иисус сказал им в ответ: если Я и Сам о Себе свидетельствую, свидетельство Мое истинно; потому что Я знаю, откуда пришел и куда иду; а вы не знаете, откуда Я и куда иду.
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.
8:14. respondit Iesus et dixit eis et si ego testimonium perhibeo de me ipso verum est testimonium meum quia scio unde veni et quo vado vos autem nescitis unde venio aut quo vado
Jesus answered and said to them: Although I give testimony of myself, my testimony is true: for I know whence I came and whither I go.
8:14. Jesus responded and said to them: “Even though I offer testimony about myself, my testimony is true, for I know where I came from and where I am going.
8:14. Jesus answered and said unto them, Though I bear record of myself, [yet] my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: На возражение фарисеев Христос отвечает, во-первых, что Он может свидетельствовать о Самом Себе, как свидетель вполне достоверный: Он хорошо знает, откуда Он пришел, т. е. о том, что Его происхождение - Божественное, и куда идет т. е., что Ему предстоит возвратиться к Отцу на небо. Отсюда же с необходимостью следует, что Ему хорошо известно и Его назначение, о котором Он в настоящей раз и свидетельствует. Он говорит не как простой смертный, которому неясно его будущее, а как Сын Божий, Которому известно все.
Adam Clarke: Commentary on the Bible - 1831
8:14: I know whence I came - I came from God, and am going to God, and can neither do nor say any thing but what leads to and glorifies him.
Albert Barnes: Notes on the Bible - 1834
8:14: Jesus answered ... - To this objection Jesus replied by saying, first, that the case was such that his testimony alone ought to be received; and, secondly, that he had the evidence given him by his Father. Though, in common life, in courts, and in mere human transactions, it was true that a man ought not to give evidence in his own case, yet in this instance, such was the nature of the case that his word was worthy to be believed.
My record - My evidence, my testimony.
Is true - Is worthy to be believed.
For I know whence I came ... but ye ... - I know by what authority I act; I know by whom I am sent, and what commands were given me; but you cannot determine this, for you do not know these unless I bear witness of them to you. We are to remember that Jesus came not of himself Joh 6:38; that he came not to do his own will, but the will of his Father. He came as a witness of those things which he had seen and known Joh 3:11, and no man could judge of those things for no man had seen them. As he came from heaven; as he knew his Father's will; as he had seen the eternal world, and known the counsels of his Father, so his testimony was worthy of confidence. As they had not seen and known these things, they were not qualified to judge. An ambassador from a foreign court knows the will and purposes of the sovereign who sent him, and is competent to bear witness of it. The court to which he is sent has no way of judging but by his testimony, and he is therefore competent to testify in the case. All that can be demanded is that he give his credentials that he is appointed, and this Jesus had done both by the nature of his doctrine and his miracles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: yet: Num 12:3; Neh 5:14-19; Co2 11:31, Co2 12:11, Co2 12:19
for: Joh 8:42, Joh 7:29, Joh 10:15, Joh 10:36, Joh 13:3, Joh 14:10, Joh 16:28, Joh 17:8
but: Joh 7:27, Joh 7:28, Joh 9:29, Joh 9:30
Geneva 1599
8:14 Jesus answered and said unto them, (b) Though I bear record of myself, [yet] my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.
(b) That which he denied before in (Jn 5:31) must be understood as Christ granting their position in a way, for in that place he talked of himself somewhat in line with the opinions of his hearers, who acknowledged nothing in Christ but his humanity, and therefore he was content they should not regard his own witness, unless it were otherwise confirmed. But in this place he stands and affirms Godhead, and praises his Father, who is his witness, and agrees with him.
John Gill
8:14 Jesus answered and said unto them,.... In vindication of himself, and his testimony:
though I bear record of myself, yet my record is true; which seems contradictory to what he says, in Jn 5:31, and may be reconciled thus; there he speaks of himself as man, and in the opinion of the Jews, who took him to be a mere man; and also as alone, and separate from his Father, as the context shows; therefore his single testimony, and especially concerning himself, could not be admitted as authentic among men; but here he speaks of himself as a divine person, and in conjunction with his Father, with whom he was equal; and therefore his testimony ought to be looked upon, and received as firm and good, giving this as a reason for it:
for I know whence I came, and whither I go; that he was truly the Son of God, the only begotten of the Father, and had his mission and commission from him into this world; and which, as he knew himself, he was able to make known, and make appear to others, by his credentials, the doctrines taught, and the miracles wrought by him; which proved him to be what he said he was, the light of the world; and he knew that when he had done his work he came about, he should go to his God and Father, and take his place at his right hand:
but ye cannot tell whence I come, and whither I go; they took him to be the son of Joseph, and that he came out of Galilee; in which they were mistaken; and when he talked of going away, they did not understand him, nor know whither he was going; they ask if he was going to the dispersed among the Gentiles, to teach them? and at another time, whether he would kill himself? they knew not, that through a train of sufferings and death, he must, and would enter into his glory: the Persic version inserts another clause without any foundation; "but ye know not from whence ye come, and whither ye go", and then follows the former; there might be a truth in this, they did not know their true original, that they were from beneath; nor whither they were going, to what dismal abode, when they expected to enter, and enjoy the kingdom of heaven.
Robert Jamieson, A. R. Fausset and David Brown
8:14 for I know whence I came, and whither I go, &c.--(See on Jn 7:28).
8:158:15: Դուք ըստ մարմնոյ դատիք. ես ո՛չ դատիմ եւ ո՛չ զոք[1766]. [1766] Ոմանք. Ես ոչ ըստ մարմնոյ դատիմ եւ ոչ զոք։
15. Դուք ըստ մարմնի էք դատում, ես ոչ ոքի չեմ դատում.
15 Դուք մարմնին նայելով դատաստան կ’ընէք։ Ես բնաւ մէկը չեմ դատեր,
Դուք ըստ մարմնոյ դատիք, ես ոչ դատիմ եւ ոչ զոք:

8:15: Դուք ըստ մարմնոյ դատիք. ես ո՛չ դատիմ եւ ո՛չ զոք[1766].
[1766] Ոմանք. Ես ոչ ըստ մարմնոյ դատիմ եւ ոչ զոք։
15. Դուք ըստ մարմնի էք դատում, ես ոչ ոքի չեմ դատում.
15 Դուք մարմնին նայելով դատաստան կ’ընէք։ Ես բնաւ մէկը չեմ դատեր,
zohrab-1805▾ eastern-1994▾ western am▾
8:1515: Вы судите по плоти; Я не сужу никого.
8:15  ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα.
8:15. ὑμεῖς (Ye) κατὰ (down) τὴν (to-the-one) σάρκα (to-a-flesh) κρίνετε, (ye-separate,"ἐγὼ (I) οὐ (not) κρίνω (I-separate) οὐδένα. (to-not-moreover-one)
8:15. vos secundum carnem iudicatis ego non iudico quemquamYou judge according to the flesh: I judge not any man.
15. Ye judge after the flesh; I judge no man.
8:15. You judge according to the flesh. I do not judge anyone.
8:15. Ye judge after the flesh; I judge no man.
Ye judge after the flesh; I judge no man:

15: Вы судите по плоти; Я не сужу никого.
8:15  ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα.
8:15. vos secundum carnem iudicatis ego non iudico quemquam
You judge according to the flesh: I judge not any man.
8:15. You judge according to the flesh. I do not judge anyone.
8:15. Ye judge after the flesh; I judge no man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Если фарисеи не в состоянии признать во Христе Сына Божия, то исключительно потому, что судят по плоти, т. е. по внешнему виду Христа (ср. 7:24). Со внешней же стороны - Христос простой равви.

Я не сужу никого. Господь как бы говорит: "вы беретесь судить Меня, но делаете это очень неудачно. С Своей стороны и Я мог бы выступить вашим судиею, и судиею вполне правильно ведущим свое дело, так как Бог поставил Меня Судиею всех людей (5:22, 27, 30). Но Я не хочу сейчас применять эту власть Судии".
Adam Clarke: Commentary on the Bible - 1831
8:15: Ye judge after the flesh - Because I appear in the form of man, judging from this appearance, ye think I am but a mere man - pay attention to my teaching and miracles, and ye shall then see that nothing less than infinite wisdom and unlimited power could teach and do what I have taught and performed. Our Lord speaks here exactly in the character of an ambassador. Such a person does not bring a second with him to vouch his truth; his credentials from his king ascertain his character: he represents the king's person. So our Lord represents the Father as bearing witness with him. The miracles which he wrought were the proof from heaven that he was the promised Messiah: these were the great seal of all his pretensions.
Albert Barnes: Notes on the Bible - 1834
8:15: After the flesh - According to appearance; according to your carnal and corrupt mode; not according to the spiritual nature of the doctrines. By your preconceived opinions and prejudices you are determined not to believe that I am the Messiah.
I judge no man - Jesus came not to condemn the world, Joh 3:17. They were in the habit of judging rashly and harshly of all; but this was not the purpose or disposition of the Saviour. This expression is to be understood as meaning that he judged no one after their manner; he did not come to censure and condemn men after the appearance, or in a harsh, biased, and unkind manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: judge: Joh 7:24; Sa1 16:7; Psa 58:1, Psa 58:2, Psa 94:20, Psa 94:21; Amo 5:7, Amo 6:12; Hab 1:4; Rom 2:1; Co1 2:15, Co1 4:3-5; Jam 2:4
I judge: Joh 8:11, Joh 3:17, Joh 12:47, Joh 18:36; Luk 12:14
Geneva 1599
8:15 Ye judge after the flesh; I (c) judge no man.
(c) I am presently only teaching you, I condemn no man: but yet if I want to do it, I might lawfully do it, for I am not alone, but my Father is with me.
John Gill
8:15 Ye judge after the flesh,.... According to their carnal affections and prejudices; taking the Messiah to be a temporal prince, and his kingdom to be of this world, they judged that Jesus could not be he; they looked upon him as a mere man, and seeing him in much outward meanness, in his human nature, they judged of him according to this outward appearance: or "ye" that are "after the flesh judge"; to which sense the Persic version agrees, "for ye are carnal"; and so judged as carnal men, who are very improper persons to judge of spiritual things:
I judge no man; in the same way, after the flesh, or in a carnal manner, nor according to outward appearances, according to the sight of the eyes, or the hearing of the ears: Christ did not take upon him to judge and determine in civil affairs, or in things pertaining to a court of judicature among men; this was not his province; an instance of this there is in the context, in not condemning the woman brought to him; nor did he judge the persons and states of men, or proceed to pass any sentence of condemnation on them; he came not to condemn, but save the world; this was not his business now; otherwise, all judgment is committed to him, and which he will exercise another day.
John Wesley
8:15 Ye judge after the flesh - As the flesh, that is, corrupt nature dictates. I judge no man - Not thus; not now; not at my first coming.
Robert Jamieson, A. R. Fausset and David Brown
8:15 Ye judge after the flesh--with no spiritual apprehension.
I judge no man.
8:168:16: թէպէտ եւ դատի՛մ եւս զոք՝ դատաստանն իմ ճշմարի՛տ է. զի չե՛մ միայն, այլ ես՝ եւ որ առաքեա՛ցն զիս Հայր։
16. թէկուզ եւ մէկին դատեմ էլ, իմ դատաստանը ճշմարիտ է, որովհետեւ մենակ չեմ, այլ՝ ես եմ եւ ինձ հետ է նաեւ իմ Հայրը, որ ինձ ուղարկեց:
16 Թէեւ դատելու ալ ըլլամ, իմ դատաստանս ճշմարիտ է. վասն զի ես մինակ չեմ, հապա ես եւ Հայրը, որ զիս ղրկեց։
թէպէտ եւ դատիմ եւս զոք, դատաստանն իմ ճշմարիտ է. զի չեմ միայն, այլ ես եւ որ առաքեացն զիս Հայր:

8:16: թէպէտ եւ դատի՛մ եւս զոք՝ դատաստանն իմ ճշմարի՛տ է. զի չե՛մ միայն, այլ ես՝ եւ որ առաքեա՛ցն զիս Հայր։
16. թէկուզ եւ մէկին դատեմ էլ, իմ դատաստանը ճշմարիտ է, որովհետեւ մենակ չեմ, այլ՝ ես եմ եւ ինձ հետ է նաեւ իմ Հայրը, որ ինձ ուղարկեց:
16 Թէեւ դատելու ալ ըլլամ, իմ դատաստանս ճշմարիտ է. վասն զի ես մինակ չեմ, հապա ես եւ Հայրը, որ զիս ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:1616: А если и сужу Я, то суд Мой истинен, потому что Я не один, но Я и Отец, пославший Меня.
8:16  καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθινή ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλ᾽ ἐγὼ καὶ ὁ πέμψας με πατήρ.
8:16. καὶ (And) ἐὰν (if-ever) κρίνω (I-might-separate) δὲ (moreover) ἐγώ, (I,"ἡ (the-one) κρίσις (a-separating) ἡ (the-one) ἐμὴ (mine) ἀληθινή (un-secluded-belonged-to) ἐστιν, (it-be,"ὅτι (to-which-a-one) μόνος (alone) οὐκ (not) εἰμί, (I-be,"ἀλλ' (other) ἐγὼ (I) καὶ (and) ὁ (the-one) πέμψας (having-dispatched) με (to-me,"[πατήρ]. "[a-Father]."
8:16. et si iudico ego iudicium meum verum est quia solus non sum sed ego et qui me misit PaterAnd if I do judge, my judgment is true: because I am not alone, but I and the Father that sent me.
16. Yea and if I judge, my judgment is true; for I am not alone, but I and the Father that sent me.
8:16. And when I do judge, my judgment is true. For I am not alone, but it is I and he who sent me: the Father.
8:16. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.
And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me:

16: А если и сужу Я, то суд Мой истинен, потому что Я не один, но Я и Отец, пославший Меня.
8:16  καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθινή ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλ᾽ ἐγὼ καὶ ὁ πέμψας με πατήρ.
8:16. et si iudico ego iudicium meum verum est quia solus non sum sed ego et qui me misit Pater
And if I do judge, my judgment is true: because I am not alone, but I and the Father that sent me.
8:16. And when I do judge, my judgment is true. For I am not alone, but it is I and he who sent me: the Father.
8:16. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Если же Христос со временем и будет судить, то Его суд будет вполне правильным и истинным судом, так как это не будет суд по плоти. Суд фарисеев не заслуживает и названия "суда", Христов же суд вполне истинен, потому что Христос постоянно пребывает в тесном общении с Отцом.
Albert Barnes: Notes on the Bible - 1834
8:16: And yet, if I judge - If I should express my judgment of men or things. He was not limited, nor forbidden to do it, nor restrained by any fear that his judgment would be erroneous.
My judgment is true - Is worthy to be regarded.
For I am not alone - I concur with the Father who hath sent me. His judgment you admit would be right, and my judgment would accord with his. He was commissioned by his Father, and his judgment would coincide with all that God had purposed or Rev_ealed. This was shown by the evidence that God gave that he had sent him into the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: yet: Joh 5:22-30; Sa1 16:7; Psa 45:6, Psa 45:7, Psa 72:1, Psa 72:2, Psa 98:9, Psa 99:4; Isa 9:7, Isa 11:2-5; Isa 32:1, Isa 32:2; Jer 23:5, Jer 23:6; Zac 9:9; Act 17:31; Rev 19:11
for: Joh 8:29, Joh 16:32
John Gill
8:16 And yet if I judge, my judgment is true,.... Because he saw not as man did, nor looked unto, and judged according to the outward appearance of things; but looked into the heart, and knew what was in it, being the searcher and trier of it; to whom all things are naked and open, and therefore cannot be deceived or imposed upon; his judgment must be sure and infallible:
for I am not alone, but I and the Father that sent me; he was not separate from the Father, or at a distance from him, when he was here on earth; he was in his bosom, and in heaven, as the Son of God, when as the son of man, he was below; nor was he alone in his testimony and judgment, the Father joined with him therein: and which is a further proof of the truth of his testimony, and the certainty of his judgment.
John Wesley
8:16 I am not alone - No more in judging, than in testifying: but I and the Father that sent me - His Father is in him, and he is in the Father, Jn 14:10-11; and so the Father is no more alone without the Son, than the Son is without the Father, Prov 8:22-23, Prov 8:30. His Father and he are not one and another God, but one God, (though distinct persons,) and so inseparable from each other. And though the Son came from the Father, to assume human nature, and perform his office as the Messiah upon earth, as God is sometimes said to come from heaven, for particular manifestations of himself; yet Christ did not leave the Father, nor the Father leave him, any more than God leaves heaven when he is said to come down to the earth.
Robert Jamieson, A. R. Fausset and David Brown
8:16 And yet if I judge, my judgment is true, &c.--Ye not only form your carnal and warped judgments of Me, but are bent on carrying them into effect; I, though I form and utter My judgment of you, am not here to carry this into execution--that is reserved to a future day; yet the judgment I now pronounce and the witness I now bear is not Mine only as ye suppose, but His also that sent Me. (See on Jn 5:31-32). And these are the two witnesses to any fact which your law requires.
8:178:17: Եւ յօրէնսն իսկ ձեր գրեալ է, թէ երկուց մարդոց վկայութիւն ճշմարի՛տ է։
17. Եւ ձեր օրէնքում իսկ գրուած է, թէ երկու մարդու վկայութիւնը ճշմարիտ է:
17 Ձեր օրէնքին մէջ ալ գրուած է թէ՝ ‘Երկու մարդու վկայութիւնը ճշմարիտ է’։
Եւ յօրէնսն իսկ ձեր գրեալ է թէ` Երկուց մարդոց վկայութիւն ճշմարիտ է:

8:17: Եւ յօրէնսն իսկ ձեր գրեալ է, թէ երկուց մարդոց վկայութիւն ճշմարի՛տ է։
17. Եւ ձեր օրէնքում իսկ գրուած է, թէ երկու մարդու վկայութիւնը ճշմարիտ է:
17 Ձեր օրէնքին մէջ ալ գրուած է թէ՝ ‘Երկու մարդու վկայութիւնը ճշմարիտ է’։
zohrab-1805▾ eastern-1994▾ western am▾
8:1717: А и в законе вашем написано, что двух человек свидетельство истинно.
8:17  καὶ ἐν τῶ νόμῳ δὲ τῶ ὑμετέρῳ γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν.
8:17. καὶ (And) ἐν (in) τῷ (unto-the-one) νόμῳ (unto-a-parcelee) δὲ (moreover) τῷ (unto-the-one) ὑμετέρῳ (unto-yours) γέγραπται (it-had-come-to-be-scribed) ὅτι (which-a-one,"δύο (Of-two) ἀνθρώπων (of-mankinds) ἡ (the-one) μαρτυρία (a-witnessing-unto) ἀληθής (un-secluded) ἐστιν. (it-be)
8:17. et in lege vestra scriptum est quia duorum hominum testimonium verum estAnd in your law it is written that the testimony of two men is true.
17. Yea and in your law it is written, that the witness of two men is true.
8:17. And it is written in your law that the testimony of two men is true.
8:17. It is also written in your law, that the testimony of two men is true.
It is also written in your law, that the testimony of two men is true:

17: А и в законе вашем написано, что двух человек свидетельство истинно.
8:17  καὶ ἐν τῶ νόμῳ δὲ τῶ ὑμετέρῳ γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν.
8:17. et in lege vestra scriptum est quia duorum hominum testimonium verum est
And in your law it is written that the testimony of two men is true.
8:17. And it is written in your law that the testimony of two men is true.
8:17. It is also written in your law, that the testimony of two men is true.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Мысль об общении с Отцом подает Христу повод представить Отца вторым свидетелем за Себя, чем может быть вполне удовлетворено и требование закона, по которому в каждом важном деле должны выступить два свидетеля (Втор. 19:15). Если же у Христа два свидетеля - Отец и Он Сам, то Его показание должно быть признано правильным.

В вашем законе. Этим прибавлением "в вашем" Христос не показывает какого-либо пренебрежения к закону, а только говорит, что фарисеи взяли закон в свои руки как оружие против Христа.
Albert Barnes: Notes on the Bible - 1834
8:17: In your law - Deu 17:6; Deu 19:15. Compare Mat 18:16. This related to cases in which the life of an individual was involved. Jesus says that if, in such a case, the testimony of two men were sufficient to establish a fact, his own testimony and that of his Father ought to be esteemed ample evidence in the case of religious doctrine.
Two men - If two men could confirm a case, the evidence of Jesus and of God ought not to be deemed insufficient.
Is true - In Deuteronomy, "established." This means the same thing. It is confirmed; is worthy of belief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: also: Joh 10:34, Joh 15:25; Gal 3:24, Gal 4:21
that: Deu 17:6, Deu 19:15; Kg1 21:10; Mat 18:16; Co2 13:1; Heb 10:28; Jo1 5:9; Rev 11:3
John Gill
8:17 It is also written in your law,.... The law of Moses, which was given unto them, and they boasted of; the passage referred to is in Deut 19:15; see also Deut 17:6; where though what follows is not to be found in so many words, yet the sense is there expressed:
that the testimony of two men is true: concerning which the Jewish writers say (y),
"they used not to determine any judiciary matter by the mouth of one witness, neither pecuniary causes, nor causes of life and death, as it is said, Deut 17:6. It is asked (z) in their oral law, if the testimony of two men stand, why does the Scripture particularly mention three? (for no other reason) but to compare or equal three with two, that as three convict two of a falsehood, two may also convict three.''
On which one of their commentators (a) has this observation, taking notice of Deut 19:18, which speaks of a single witness;
"Mar (a doctor) says, wherever it is said a "witness", it is to be understood of two, unless the Scripture particularly specifies one.''
In the case of a wife suspected of adultery, and in the business of striking off the neck of the heifer in case of murder, they admitted of one witness (b).
(y) Maimon. Hilchot Eduth. c. 5. sect. 1. (z) Misn. Maccot. c. 1. sect. 7. (a) Bartenora in ib. (b) Maimon. Hilchot Eduth, ib. sect. 2.
John Wesley
8:17 Deut 19:15.
8:188:18: Ես եմ որ վկայեմ վասն իմ. եւ վկայէ վասն իմ որ առաքեացն զիս Հայր։
18. Ես նա եմ, որ վկայում եմ իմ մասին, եւ վկայում է իմ մասին Հայրը, որ ինձ ուղարկեց»:
18 Ե՛ս եմ որ իմ անձիս համար կը վկայեմ ու Հայրն ալ, որ զիս ղրկեց կը վկայէ ինծի համար»։
Ես եմ որ վկայեմ վասն իմ, եւ վկայէ վասն իմ որ առաքեացն զիս Հայր:

8:18: Ես եմ որ վկայեմ վասն իմ. եւ վկայէ վասն իմ որ առաքեացն զիս Հայր։
18. Ես նա եմ, որ վկայում եմ իմ մասին, եւ վկայում է իմ մասին Հայրը, որ ինձ ուղարկեց»:
18 Ե՛ս եմ որ իմ անձիս համար կը վկայեմ ու Հայրն ալ, որ զիս ղրկեց կը վկայէ ինծի համար»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1818: Я Сам свидетельствую о Себе, и свидетельствует о Мне Отец, пославший Меня.
8:18  ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ.
8:18. ἐγώ (I) εἰμι (I-be) ὁ (the-one) μαρτυρῶν (witnessing-unto) περὶ (about) ἐμαυτοῦ (of-myself) καὶ (and) μαρτυρεῖ (it-witnesseth) περὶ (about) ἐμοῦ (of-ME,"ὁ (the-one) πέμψας (having-dispatched) με (to-me) πατήρ. (a-Father)
8:18. ego sum qui testimonium perhibeo de me ipso et testimonium perhibet de me qui misit me PaterI am one that give testimony of myself: and the Father that sent me giveth testimony of me.
18. I am he that beareth witness of myself, and the Father that sent me beareth witness of me.
8:18. I am one who offers testimony about myself, and the Father who sent me offers testimony about me.”
8:18. I am one that bear witness of myself, and the Father that sent me beareth witness of me.
I am one that bear witness of myself, and the Father that sent me beareth witness of me:

18: Я Сам свидетельствую о Себе, и свидетельствует о Мне Отец, пославший Меня.
8:18  ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ.
8:18. ego sum qui testimonium perhibeo de me ipso et testimonium perhibet de me qui misit me Pater
I am one that give testimony of myself: and the Father that sent me giveth testimony of me.
8:18. I am one who offers testimony about myself, and the Father who sent me offers testimony about me.”
8:18. I am one that bear witness of myself, and the Father that sent me beareth witness of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Свидетельствует Отец.. . объясн. см. в гл. 5, ст. 32-47.
Albert Barnes: Notes on the Bible - 1834
8:18: I am one that bear witness of myself - In human courts a man is not allowed to bear witness of himself, because he has a personal interest in the case, and the court could have no proof of the impartiality of the evidence; but in the case of Jesus it was otherwise. When one has no party ends to serve; when he is willing to deny himself; when he makes great sacrifices; and when, by his life, he gives every evidence of sincerity, his own testimony may be admitted in evidence of his motives and designs. This was the case with Jesus and his apostles. And though in a legal or criminal case such testimony would not be admitted, yet, in an argument on moral subjects, about the will and purpose of him who sent him, it would not be right to reject the testimony of one who gave so many proofs that he came from God.
The Father ... beareth witness of me - By the voice from heaven at his baptism Mat 3:17, and by the miracles which Jesus performed, as well as by the prophecies of the Old Testament. We may here remark:
1. that there is a distinction between the Father and the Son. They are both represented as bearing testimony; yet,
2. They are not divided. They are not different beings. They bear testimony to the same thing, and are one in counsel, in plan, in essence, and in glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: one: Joh 8:12, Joh 8:25, Joh 8:38, Joh 8:51, Joh 8:58, Joh 10:9, Joh 10:11, Joh 10:14, Joh 10:30, Joh 11:25, Joh 14:6; Rev 1:17, Rev 1:18
and: Joh 5:31-40; Heb 2:4; Jo1 5:6-12
Geneva 1599
8:18 (d) I am one that bear witness of myself, and the Father that sent me beareth witness of me.
(d) The Godhead is plainly distinguished from the manhood, or else there would not be two witnesses: for the accused party is not taken as a witness.
John Gill
8:18 I am one that bear witness of myself,.... As he does of his sonship, in 1Jn 5:7.
And the Father that sent me, beareth witness of me; as he did, by the descent of the Spirit upon him at his baptism, and by a voice from heaven, both at that time, and at his transfiguration, and by the miracles which he wrought; and particularly he bore testimony of him, long before, in prophecy, that he was the light of the world he now said he was, Is 42:6; so that here were two testifiers, his Father and himself; which show them to be two distinct divine persons, and equal to each other: and now if the testimony of two men is true, firm, and authentic, and to be depended upon and received, then much more the testimony of two divine persons; see 1Jn 5:9.
8:198:19: Ասէին ցնա. Ո՞ւր է Հայր քո։ Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ո՛չ զիս գիտէք՝ եւ ո՛չ զՀայրն իմ. եթէ զիս գիտէիք՝ եւ զՀայրն իմ թերեւս գիտէիք[1767]։ [1767] Ոմանք. Ասեն ցնա. Ո՞ւր է... ո՛չ զիս գիտէք, եւ զՀայրն թերեւս գիտէք։
19. Նրան ասացին. «Ո՞ւր է քո Հայրը»: Յիսուս պատասխան տուեց եւ ասաց նրանց. «Ո՛չ ինձ էք ճանաչում եւ ո՛չ էլ իմ Հօրը. եթէ ինձ ճանաչէիք, թերեւս իմ Հօրն էլ կը ճանաչէիք»:
19 Այն ատեն ըսին անոր. «Ո՞ւր է քու Հայրդ»։ Յիսուս պատասխան տուաւ. «Ո՛չ զիս կը ճանչնաք եւ ո՛չ՝ իմ Հայրս. եթէ զիս ճանչնայիք իմ Հայրս ալ պիտի ճանչնայիք»։
Ասէին ցնա. Ո՞ւր է Հայր քո: Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Ոչ զիս գիտէք եւ ոչ զՀայրն իմ. եթէ զիս գիտէիք, եւ զՀայրն իմ թերեւս գիտէիք:

8:19: Ասէին ցնա. Ո՞ւր է Հայր քո։ Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ո՛չ զիս գիտէք՝ եւ ո՛չ զՀայրն իմ. եթէ զիս գիտէիք՝ եւ զՀայրն իմ թերեւս գիտէիք[1767]։
[1767] Ոմանք. Ասեն ցնա. Ո՞ւր է... ո՛չ զիս գիտէք, եւ զՀայրն թերեւս գիտէք։
19. Նրան ասացին. «Ո՞ւր է քո Հայրը»: Յիսուս պատասխան տուեց եւ ասաց նրանց. «Ո՛չ ինձ էք ճանաչում եւ ո՛չ էլ իմ Հօրը. եթէ ինձ ճանաչէիք, թերեւս իմ Հօրն էլ կը ճանաչէիք»:
19 Այն ատեն ըսին անոր. «Ո՞ւր է քու Հայրդ»։ Յիսուս պատասխան տուաւ. «Ո՛չ զիս կը ճանչնաք եւ ո՛չ՝ իմ Հայրս. եթէ զիս ճանչնայիք իմ Հայրս ալ պիտի ճանչնայիք»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1919: Тогда сказали Ему: где Твой Отец? Иисус отвечал: вы не знаете ни Меня, ни Отца Моего; если бы вы знали Меня, то знали бы и Отца Моего.
8:19  ἔλεγον οὗν αὐτῶ, ποῦ ἐστιν ὁ πατήρ σου; ἀπεκρίθη ἰησοῦς, οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε.
8:19. ἔλεγον (They-were-forthing) οὖν (accordingly) αὐτῷ (unto-it,"Ποῦ (Of-whither) ἐστὶν (it-be) ὁ (the-one) πατήρ (a-Father) σου; (of-thee?"ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous,"Οὔτε (Not-also) ἐμὲ (to-ME) οἴδατε (ye-had-come-to-see) οὔτε (not-also) τὸν (to-the-one) πατέρα (to-a-Father) μου: (of-me) εἰ (if) ἐμὲ (to-ME) ᾔδειτε, (ye-had-come-to-have-seen,"καὶ (and) τὸν (to-the-one) πατέρα (to-a-Father) μου (of-me) ἂν (ever) ᾔδειτε. (ye-had-come-to-have-seen)
8:19. dicebant ergo ei ubi est Pater tuus respondit Iesus neque me scitis neque Patrem meum si me sciretis forsitan et Patrem meum sciretisThey said therefore to him: Where is thy Father? Jesus answered: Neither me do you know, nor my Father. If you did know me, perhaps you would know my Father also.
19. They said therefore unto him, Where is thy Father? Jesus answered, Ye know neither me, nor my Father: if ye knew me, ye would know my Father also.
8:19. Therefore, they said to him, “Where is your Father?” Jesus answered: “You know neither me, nor my Father. If you did know me, perhaps you would know my Father also.”
8:19. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also:

19: Тогда сказали Ему: где Твой Отец? Иисус отвечал: вы не знаете ни Меня, ни Отца Моего; если бы вы знали Меня, то знали бы и Отца Моего.
8:19  ἔλεγον οὗν αὐτῶ, ποῦ ἐστιν ὁ πατήρ σου; ἀπεκρίθη ἰησοῦς, οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε.
8:19. dicebant ergo ei ubi est Pater tuus respondit Iesus neque me scitis neque Patrem meum si me sciretis forsitan et Patrem meum sciretis
They said therefore to him: Where is thy Father? Jesus answered: Neither me do you know, nor my Father. If you did know me, perhaps you would know my Father also.
8:19. Therefore, they said to him, “Where is your Father?” Jesus answered: “You know neither me, nor my Father. If you did know me, perhaps you would know my Father also.”
8:19. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Вопрос фарисеев: "где Твой Отец?" показывает, что они вспомнили, Кого Христос еще раньше называл Отцом Своим (ср. 5:17: и сл.). Они теперь требуют только, чтобы Христос доказал, им, что Бог, Которого Христос именует Своим Отцом, действительно стоит на Его стороне. Пусть Христос чем-либо докажет, что Бога действительно можно считать свидетелем о Нем. На это Христос говорит, что увидеть или узнать Отца они могут только через Него: Отец открывается в Сыне (1:18; ср. Мф. 11:27) - другого пути к познанию истинного Бога не существует (5:37: и сл. 6:46).
Adam Clarke: Commentary on the Bible - 1831
8:19: Ye neither know me, etc. - Ye know neither the Messiah, nor the God that sent him.
If ye had known me - If ye had received my teaching, ye would have got such an acquaintance with the nature and attributes of God as ye never could have had, and never can have any other way. That is a true saying, No man hath seen God at any time: the only begotten Son, who lay an the bosom of the Father. he hath Declared him. The nature and perfections of God never can be properly known, but in the light of the Gospel of Jesus Christ. It is worthy of remark that, in all this discourse, our blessed Lord ever speaks of the Father and himself as two distinct persons. Therefore, the Father is not the Son, nor the Son the Father, as some persons vainly imagine; though it is plain enough that the completest unity and equality subsists between them.
Albert Barnes: Notes on the Bible - 1834
8:19: Where is thy Father? - This question was asked, doubtless, in derision. Jesus had often given them to understand that by his Father he meant God, Joh 5:6; They professed to be ignorant of this, and probably looked round in contempt for his Father, that he might adduce him as a witness in the case.
If ye had known me ... - If you had listened to my instructions, and had received me as the Messiah, you would also, at the same time, have been acquainted with God. We may here observe,
1. The manner in which Jesus answered them. He gave no heed to their cavil; he was not irritated by their contempt; he preserved his dignity, and gave them an answer worthy of the Son of God.
2. We should meet the cavils and sneers of sinners in the same manner. We should not render railing for railing, but "in meekness instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth," Ti2 2:25.
3. The way to know God is to know Jesus Christ. "No man hath seen God at any time. The only-begotten Son which is in the bosom of the Father, he hath declared him," Joh 1:18. No sinner can have just views of God but in Jesus Christ, Co2 4:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: Ye neither: Joh 8:54, Joh 8:55, Joh 1:10, Joh 7:28, Joh 10:14, Joh 10:15, Joh 15:21, Joh 16:3; Jer 22:16, Jer 24:7; Co1 15:34; Gal 4:9; Col 1:10; Jo1 5:20
if: Joh 1:18, Joh 14:6-9, Joh 17:3, Joh 17:25, Joh 17:26; Mat 11:25; Luk 10:21, Luk 10:22; Co2 4:4-6; Eph 1:17; Col 1:15; Heb 1:3; Jo2 1:9
Geneva 1599
8:19 (6) Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
(6) No man can know God except in Christ alone.
John Gill
8:19 Then said they unto him, where is thy Father?.... The Persic version adds, "show him unto us": produce this witness boasted of, let us see him; this they said in a sneering, taunting, and insulting manner; where is thy Father? what! he is in Galilee; fetch him from thence; it is Joseph the carpenter you mean; a goodly witness indeed!
Jesus answered, ye neither know me nor my Father; if ye had known me, ye should have known my Father also; they did not know the divine original of Christ, that he was the Son of God, and that God was his Father; they greatly boasted of their knowledge of God, but they knew him not; their ignorance of Christ showed it: the knowledge of both go together, and which is life eternal; nor can any truly know the one, without the other: and where the one is known, the other will be also; Christ is the brightness of his Father's glory, and the express image of his person: so that he that has seen the one, must know the other; and indeed, no one can know the Father, but he to whom the Son reveals him: this was a severe mortification to these men of knowledge.
John Wesley
8:19 Then said they to him, Where is thy Father? Jesus answered - Showing the perverseness of their question; and teaching that they ought first to know the Son, if they would know the Father. Where the Father is - he shows, Jn 8:23. Meantime he plainly intimates that the Father and he were distinct persons, as they were two witnesses; and yet one in essence, as the knowledge of him includes the knowledge of the Father.
8:208:20: Զա՛յս բանս խօսեցաւ Յիսուս ընդ նոսա ՚ի տան գանձին, յորժամ ուսուցանէր ՚ի տաճարի անդ. եւ ո՛չ ոք կալաւ զնա, զի չեւ՛ եւս հասեալ էր ժա՛մ նորա[1768]։ եե [1768] ՚Ի բազումս պակասի. Խօսեցաւ Յիսուս ընդ նոսա ՚ի տան գան՛՛։ Օրինակ մի. ՚Ի տան գանձանակին։
20. Յիսուս այս խօսքերը խօսեց գանձատանը, երբ ուսուցանում էր տաճարում. սակայն ոչ ոք նրան չբռնեց, որովհետեւ նրա ժամը դեռ չէր հասել:
20 Յիսուս այս խօսքերը խօսեցաւ գանձատունը՝ երբ տաճարին մէջ կը սորվեցնէր ու մէ՛կը չբռնեց զանիկա, վասն զի դեռ անոր ժամանակը հասած չէր։
Զայս բանս խօսեցաւ ի տան գանձին, յորժամ ուսուցանէր ի տաճարի անդ. եւ ոչ ոք կալաւ զնա, զի չեւ եւս հասեալ էր ժամ նորա:

8:20: Զա՛յս բանս խօսեցաւ Յիսուս ընդ նոսա ՚ի տան գանձին, յորժամ ուսուցանէր ՚ի տաճարի անդ. եւ ո՛չ ոք կալաւ զնա, զի չեւ՛ եւս հասեալ էր ժա՛մ նորա[1768]։ եե
[1768] ՚Ի բազումս պակասի. Խօսեցաւ Յիսուս ընդ նոսա ՚ի տան գան՛՛։ Օրինակ մի. ՚Ի տան գանձանակին։
20. Յիսուս այս խօսքերը խօսեց գանձատանը, երբ ուսուցանում էր տաճարում. սակայն ոչ ոք նրան չբռնեց, որովհետեւ նրա ժամը դեռ չէր հասել:
20 Յիսուս այս խօսքերը խօսեցաւ գանձատունը՝ երբ տաճարին մէջ կը սորվեցնէր ու մէ՛կը չբռնեց զանիկա, վասն զի դեռ անոր ժամանակը հասած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
8:2020: Сии слова говорил Иисус у сокровищницы, когда учил в храме; и никто не взял Его, потому что еще не пришел час Его.
8:20  ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῶ γαζοφυλακίῳ διδάσκων ἐν τῶ ἱερῶ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ.
8:20. Ταῦτα (To-the-ones-these) τὰ (to-the-ones) ῥήματα (to-utterings-to) ἐλάλησεν (it-spoke-unto) ἐν (in) τῷ (unto-the-one) γαζοφυλακίῳ (unto-a-treasury-guardlet) διδάσκων (teaching) ἐν (in) τῷ (unto-the-one) ἱερῷ: (unto-sacred) καὶ (and) οὐδεὶς (not-moreover-one) ἐπίασεν (it-squeezed-to) αὐτόν, (to-it,"ὅτι (to-which-a-one) οὔπω (not-unto-whither) ἐληλύθει (it-had-come-to-have-came,"ἡ (the-one) ὥρα (an-hour) αὐτοῦ. (of-it)
8:20. haec verba locutus est in gazofilacio docens in templo et nemo adprehendit eum quia necdum venerat hora eiusThese words Jesus spoke in the treasury, teaching in the temple: and no man laid hands on him, because his hour was not yet come.
20. These words spake he in the treasury, as he taught in the temple: and no man took him; because his hour was not yet come.
8:20. Jesus spoke these words at the treasury, while teaching in the temple. And no one apprehended him, because his hour had not yet come.
8:20. These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.
These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come:

20: Сии слова говорил Иисус у сокровищницы, когда учил в храме; и никто не взял Его, потому что еще не пришел час Его.
8:20  ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῶ γαζοφυλακίῳ διδάσκων ἐν τῶ ἱερῶ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ.
8:20. haec verba locutus est in gazofilacio docens in templo et nemo adprehendit eum quia necdum venerat hora eius
These words Jesus spoke in the treasury, teaching in the temple: and no man laid hands on him, because his hour was not yet come.
8:20. Jesus spoke these words at the treasury, while teaching in the temple. And no one apprehended him, because his hour had not yet come.
8:20. These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Евангелист обращает внимание своих читателей на место, где так ясно Христос засвидетельствовал о Своем мессианском достоинстве. Это было около храмовой сокровищницы, недалеко от места, собраний Синедриона, во дворе женщин (Мф. 21:12). Здесь легко можно было бы захватить Христа врагам Его, но Его час еще не пришел, и потому никто не возложил на Него руки.
Adam Clarke: Commentary on the Bible - 1831
8:20: The treasury - Lightfoot observes, from the rabbins, that the treasury was in what was called the court of the women - that there were thirteen chests in it; in the thirteenth only the women were permitted to put their offerings. Probably the other twelve were placed there in reference to the twelve tribes; each perhaps inscribed with the name of one of Jacob's twelve sons.
It seems that our Lord sometimes sat in this court to teach the people. See Mar 12:41, etc.
His hour was not yet come - The time was not arrived, in which he had determined to give himself up into the hands of his crucifiers.
Albert Barnes: Notes on the Bible - 1834
8:20: The treasury - See the notes at Mat 21:12.
His hour was not yet come - The time for him to die had not yet arrived, and God restrained them, and kept his life. This proves that God has power over wicked men to control them, and to make them accomplish his own purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: in the treasury: Ch1 9:26; Mat 27:6; Mar 12:41, Mar 12:43
and no: Joh 8:59, Joh 7:8, Joh 7:30, Joh 7:44, Joh 10:39, Joh 11:9, Joh 11:10; Luk 13:31-33, Luk 20:19
Geneva 1599
8:20 These words spake Jesus in the (e) treasury, as he taught in the temple: and no man laid hands on him; (7) for his hour was not yet come.
(e) This was a certain place appointed for the gathering of the offerings. (7) We live and die according to the pleasure of God, and not of men: therefore it behooves us that we constantly go forward in our calling.
John Gill
8:20 These words spake Jesus in the treasury,.... The place where the thirteen chests stood, into which the people put their voluntary contributions for the sacrifices, and service of the temple: the Ethiopic version renders it, "at the alms chest"; See Gill on Mk 12:41. The design of this observation of the evangelist, is to suggest to us, that it was in a very public place, in the temple, openiy, that Christ delivered the above words:
as he taught in the temple; where the Jews resorted, where his ministry was public, and he spake freely, and without reserve; in a very bold manner, with intrepidity, and without fear of man:
and no man laid hands on him; though they had sought to do it the day before; had sent officers to take him; and they themselves had a good will to it; and yet they were so awed and over ruled by one means, or one account or another, that no man did it; the reason was,
for his hour was not yet come; the time appointed for his sufferings and death.
Robert Jamieson, A. R. Fausset and David Brown
8:20 These words spake Jesus in the treasury--a division, so called, of the fore court of the temple, part of the court of the women [JOSEPHUS, Antiquities, 19.6.2, &c.], which may confirm the genuineness of Jn 8:2-11, as the place where the woman was brought.
no man laid hands on him, &c.--(See on Jn 7:30). In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him.
8:218:21: Ասէ դարձեալ ցնոսա Յիսուս. Ես երթամ, եւ խնդրիցէ՛ք զիս. եւ ՚ի մե՛ղս ձեր մեռանիջիք. զի ուր եսն երթամ, դուք ո՛չ կարէք գալ[1769]։ [1769] Ոմանք. Մեռանիցիք։
21. Յիսուս դարձեալ նրանց ասաց. «Ես գնում եմ, եւ դուք ինձ կը փնտռէք եւ ձեր մեղքերի մէջ կը մեռնէք, քանի որ, ուր ես եմ գնում, դուք չէք կարող գալ»:
21 Յիսուս նորէն ըսաւ անոնց. «Ես կ’երթամ ու զիս պիտի փնտռէք եւ ձեր մեղքերուն մէջ պիտի մեռնիք։ Ուր որ ես կ’երթամ, դուք չէք կրնար գալ»։
Ասէ դարձեալ ցնոսա Յիսուս. Ես երթամ, եւ խնդրիցէք զիս, եւ ի մեղս ձեր մեռանիցիք. զի ուր եսն երթամ, դուք ոչ կարէք գալ:

8:21: Ասէ դարձեալ ցնոսա Յիսուս. Ես երթամ, եւ խնդրիցէ՛ք զիս. եւ ՚ի մե՛ղս ձեր մեռանիջիք. զի ուր եսն երթամ, դուք ո՛չ կարէք գալ[1769]։
[1769] Ոմանք. Մեռանիցիք։
21. Յիսուս դարձեալ նրանց ասաց. «Ես գնում եմ, եւ դուք ինձ կը փնտռէք եւ ձեր մեղքերի մէջ կը մեռնէք, քանի որ, ուր ես եմ գնում, դուք չէք կարող գալ»:
21 Յիսուս նորէն ըսաւ անոնց. «Ես կ’երթամ ու զիս պիտի փնտռէք եւ ձեր մեղքերուն մէջ պիտի մեռնիք։ Ուր որ ես կ’երթամ, դուք չէք կրնար գալ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2121: Опять сказал им Иисус: Я отхожу, и будете искать Меня, и умрете во грехе вашем. Куда Я иду, [туда] вы не можете придти.
8:21  εἶπεν οὗν πάλιν αὐτοῖς, ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν.
8:21. Εἶπεν (It-had-said) οὖν (accordingly) πάλιν (unto-furthered) αὐτοῖς (unto-them,"Εγὼ (I) ὑπάγω (I-lead-under) καὶ (and) ζητήσετέ (ye-shall-seek-unto) με, (to-me,"καὶ (and) ἐν (in) τῇ (unto-the-one) ἁμαρτίᾳ (unto-an-un-adjusting-along-unto) ὑμῶν (of-ye) ἀποθανεῖσθε : ( ye-shall-die-off ) ὅπου (to-which-of-whither) ἐγὼ (I) ὑπάγω (I-lead-under) ὑμεῖς (ye) οὐ (not) δύνασθε ( ye-able ) ἐλθεῖν. (to-have-had-came)
8:21. dixit ergo iterum eis Iesus ego vado et quaeretis me et in peccato vestro moriemini quo ego vado vos non potestis venireAgain therefore Jesus said to them: I go: and you shall seek me. And you shall die in your sin. Whither I go, you cannot come.
21. He said therefore again unto them, I go away, and ye shall seek me, and shall die in your sin: whither I go, ye cannot come.
8:21. Therefore, Jesus again spoke to them: “I am going, and you shall seek me. And you will die in your sin. Where I am going, you are not able to go.”
8:21. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.
Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come:

21: Опять сказал им Иисус: Я отхожу, и будете искать Меня, и умрете во грехе вашем. Куда Я иду, [туда] вы не можете придти.
8:21  εἶπεν οὗν πάλιν αὐτοῖς, ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν.
8:21. dixit ergo iterum eis Iesus ego vado et quaeretis me et in peccato vestro moriemini quo ego vado vos non potestis venire
Again therefore Jesus said to them: I go: and you shall seek me. And you shall die in your sin. Whither I go, you cannot come.
8:21. Therefore, Jesus again spoke to them: “I am going, and you shall seek me. And you will die in your sin. Where I am going, you are not able to go.”
8:21. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: В следующий раз Христос обратился к тем же самым слушателям, в большинстве враждебно к Нему настроенным с заявлением, что он скоро, как бы исполняя их заветное желание, удалится от них, но потом они сами пожалеют об Его уходе, будут даже искать Его, но не найдут и умрут в грехе своем. Эти слова напоминают собою грозное пророчество, какое некогда изрек своим соплеменникам пророк Захария (12:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. 24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. 25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. 26 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. 27 They understood not that he spake to them of the Father. 28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. 29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. 30 As he spake these words, many believed on him.

Christ here gives fair warning to the careless unbelieving Jews to consider what would be the consequence of their infidelity, that they might prevent it before it was too late; for he spoke words of terror as well as words of grace. Observe here,

I. The wrath threatened (v. 21): Jesus said again unto them that which might be likely to do them good. He continued to teach, in kindness to those few who received his doctrine, though there were many that resisted it, which is an example to ministers to go on with their work, notwithstanding opposition, because a remnant shall be saved. Here Christ changes his voice; he had piped to them in the offers of his grace, and they had not danced; now he mourns to them in the denunciations of his wrath, to try if they would lament. He said, I go my way, and you shall seek me, and shall die in your sins. Whither I go you cannot come. Every word is terrible, and bespeaks spiritual judgments, which are the sorest of all judgments; worse than war, pestilence, and captivity, which the Old-Testament prophets denounced. Four things are here threatened against the Jews.

1. Christ's departure from them: I go my way, that is, "It shall not be long before I go; you need not take so much pains to drive me from you, I shall go of myself." They said to him, Depart from us, we desire not the knowledge of thy ways; and he takes them at their word; but woe to those from whom Christ departs. Ichabod, the glory is gone, our defence is departed, when Christ goes. Christ frequently warned them of his departure before he left them: he bade often farewell, as one loth to depart, and willing to be invited, and that would have them stir up themselves to take hold on him.

2. Their enmity to the true Messiah, and their fruitless and infatuated enquiries after another Messiah when he was gone away, which were both their sin and their punishment: You shall seek me, which intimates either, (1.) Their enmity to the true Christ: "You shall seek to ruin my interest, by persecuting my doctrine and followers, with a fruitless design to root them out." This was a continual vexation and torment to themselves, made them incurably ill-natured, and brought wrath upon them (God's and their own) to the uttermost. Or, (2.) Their enquiries after false Christs: "You shall continue your expectations of the Messiah, and be the self-perplexing seekers of a Christ to come, when he is already come;" like the Sodomites, who, being struck with blindness, wearied themselves to find the door. See Rom. ix. 31, 32.

3. Their final impenitency: You shall die in your sins. Here is an error in all our English Bibles, even the old bishops' translation, and that of Geneva (the Rhemists only excepted), for all the Greek copies have it in the singular number, en te hamartia hymon--in your sin, so all the Latin versions; and Calvin has a note upon the difference between this and v. 24, where it is plural, tais hamartiais, that here it is meant especially of the sin of unbelief, in hoc peccato vestro--in this sin of yours. Note, Those that live in unbelief are for ever undone if they die in unbelief. Or, it may be understood in general, You shall die in your iniquity, as Ezek. iii. 19, and xxxiii. 9. Many that have long lived in sin are, through grace, saved by a timely repentance from dying in sin; but for those who go out of this world of probation into that of retribution under the guilt of sin unpardoned, and the power of sin unbroken, there remaineth no relief: salvation itself cannot save them, Job xx. 11; Ezek. xxxii. 27.

4. Their eternal separation from Christ and all happiness in him: Whither I go you cannot come. When Christ left the world, he went to a state of perfect happiness; he went to paradise. Thither he took the penitent thief with him, that did not die in his sins; but the impenitent not only shall not come to him, but they cannot; it is morally impossible, for heaven would not be heaven to those that die unsanctified and unmeet for it. You cannot come, because you have no right to enter into that Jerusalem, Rev. xxii. 14. Whither I go you cannot come, to fetch me thence, so Dr. Whitby; and the same is the comfort of all good Christians, that, when they get to heaven, they will be out of the reach of their enemies' malice.

II. The jest they made of this threatening. Instead of trembling at this word, they bantered it, and turned it into ridicule (v. 22): Will he kill himself? See here, 1. What slight thoughts they had of Christ's threatenings; they could make themselves and one another merry with them, as those that mocked the messengers of the Lord, and turned the burden of the word of the Lord into a by-word, and precept upon precept, line upon line, into a merry song, Isa. xxviii. 13. But be ye not mockers, lest your bands be made strong. 2. What ill thoughts they had of Christ's meaning, as if he had an inhuman design upon his own life, to avoid the indignities done him, like Saul. This is indeed (say they) to go whither we cannot follow him, for we will never kill ourselves. Thus they make him not only such a one as themselves, but worse; yet in the calamities brought by the Romans upon the Jews many of them in discontent and despair did kill themselves. They had put a much more favourable construction upon this word of his (ch. vii. 34, 35): Will he go to the dispersed among the Gentiles? But see how indulged malice grows more and more malicious.

III. The confirmation of what he had said.

1. He had said, Whither I go you cannot come, and here he gives the reason for this (v. 23): You are from beneath, I am from above; you are of this world, I am not of this world. You are ek ton kato--of those things which are beneath; noting, not so much their rise from beneath as their affection to these lower things: "You are in with these things, as those that belong to them; how can you come where I go, when your spirit and disposition are so directly contrary to mine?" See here, (1.) What the spirit of the Lord Jesus was--not of this world, but from above. He was perfectly dead to the wealth of the world, the ease of the body, and the praise of men, and was wholly taken up with divine and heavenly things; and none shall be with him but those who are born from above and have their conversation in heaven. (2.) How contrary to this their spirit was: "You are from beneath, and of this world." The Pharisees were of a carnal worldly spirit; and what communion could Christ have with them?

2. He had said, You shall die in your sins, and here he stand to it: "Therefore I said, You shall die in your sins, because you are from beneath;" and he gives this further reason for it, If you believe not that I am he, you shall die in your sins, v. 24. See here, (1.) What we are required to believe: that I am he, hoti ego eimi--that I am, which is one of God's names, Exod. iii. 14. It was the Son of God that there said, Ehejeh asher Ehejeh--I will be what I will be; for the deliverance of Israel was but a figure of good things to come, but now he saith, "I am he; he that should come, he that you expect the Messias to be, that you would have me to be to you. I am more than the bare name of the Messiah; I do not only call myself so, but I am he." True faith does not amuse the soul with an empty sound of words, but affects it with the doctrine of Christ's mediation, as a real thing that has real effects. (2.) How necessary it is that we believe this. If we have not this faith, we shall die in our sins; for the matter is so settled that without this faith, [1.] We cannot be saved from the power of sin while we live, and therefore shall certainly continue in it to the last. Nothing but the doctrine of Christ's grace will be an argument powerful enough, and none but the Spirit of Christ's grace will be an agent powerful enough, to turn us from sin to God; and that Spirit is given, and that doctrine given, to be effectual to those only who believe in Christ: so that, if Satan be not by faith dispossessed, he has a lease of the soul for its life; if Christ do not cure us, our case is desperate, and we shall die in our sins. [2.] Without faith we cannot be saved from the punishment of sin when we die, for the wrath of God remains upon them that believe not, Mark xvi. 16. Unbelief is the damning sin; it is a sin against the remedy. Now this implies the great gospel promise: If we believe that Christ is he, and receive him accordingly, we shall not die in our sins. The law saith absolutely to all, as Christ said (v. 21), You shall die in your sins, for we are all guilty before God; but the gospel is a defeasance of the obligation upon condition of believing. The curse of the law is vacated and annulled to all that submit to the grace of the gospel. Believers die in Christ, in his love, in his arms, and so are saved from dying in their sins.

IV. Here is a further discourse concerning himself, occasioned by his requiring faith in himself as the condition of salvation, v. 25-29. Observe,

1. The question which the Jews put to him (v. 25): Who art thou? This they asked tauntingly, and not with any desire to be instructed. He had said, You must believe that I am he. By his not saying expressly who he was, he plainly intimated that in his person he was such a one as could not be described by any, and in his office such a one as was expected by all that looked for redemption in Israel; yet this awful manner of speaking, which had so much significancy in it, they turned to his reproach, as if he knew not what to say of himself: "Who art thou, that we must with an implicit faith believe in thee, that thou art some mighty HE, we know not who or what, nor are worthy to know?"

2. His answer to this question, wherein he directs them three ways for information:--

(1.) He refers them to what he had said all along: "Do you ask who I am? Even the same that I said unto you from the beginning." The original here is a little intricate, ten archen ho ti kai lalo hymin which some read thus: I am the beginning, which also I speak unto you. So Austin takes it. Christ is called Arche--the beginning (Col. i. 18; Rev. i. 8; xxi. 6; iii. 14), and so it agrees with v. 24, I am he. Compare Isa. xli. 4: I am the first, I am he. Those who object that it is the accusative case, and therefore not properly answering to tis ei, must undertake to construe by grammar rules that parallel expression, Rev. i. 8, ho en. But most interpreters agree with our version, Do you ask who I am? [1.] I am the same that I said to you from the beginning of time in the scriptures of the Old-Testament, the same that from the beginning was said to be the Seed of the woman, that should break the serpent's head, the same that in all the ages of the church was the Mediator of the covenant, and the faith of the patriarchs. [2.] From the beginning of my public ministry. The account he had already given of himself he resolved to abide by; he had declared himself to be the Son of God (ch. v. 17), to be the Christ (ch. iv. 26), and the bread of life, and had proposed himself as the object of that faith which is necessary to salvation, and to this he refers them for an answer to their question. Christ is one with himself; what he had said from the beginning, he saith still. His is an everlasting gospel.

(2.) He refers them to his Father's judgment, and the instructions he had from him (v. 26): "I have many things, more than you think of, to say, and in them to judge of you. But why should I trouble myself any further with you? I know very well that he who sent me is true, and will stand by me, and bear me out, for I speak to the world (to which I am sent as an ambassador) those things, all those and those only, which I have heard of him." Here,

[1.] He suppresses his accusation of them. He had many things to charge them with, and many evidences to produce against them; but for the present he had said enough. Note, Whatever discoveries of sin are made to us, he that searches the heart has still more to judge of us, 1 John iii. 20. How much soever God reckons with sinners in this world there is still a further reckoning yet behind, Deut. xxxii. 34. Let us learn hence not to be forward to say all we can say, even against the worst of men; we may have many things to say, by way of censure, which yet it is better to leave unsaid, for what is it to us?

[2.] He enters his appeal against them to his Father: He that sent me. Here two things comfort him:--First, That he had been true to his Father, and to the trust reposed in him: I speak to the world (for his gospel was to be preached to every creature) those things which I have heard of him. Being given for a witness to the people (Isa. lv. 4), he was Amen, a faithful witness, Rev. iii. 14. He did not conceal his doctrine, but spoke it to the world (being of common concern, it was to be of common notice); nor did he change or alter it, nor vary from the instructions he received from him that sent him. Secondly, That his Father would be true to him; true to the promise that he would make his mouth like a sharp sword; true to his purpose concerning him, which was a decree (Ps. ii. 7); true to the threatenings of his wrath against those that should reject him. Though he should not accuse them to his Father, yet the Father, who sent him, would undoubtedly reckon with them, and would be true to what he had said (Deut. xviii. 19), that whosoever would not hearken to that prophet whom God would raise up he would require it of him. Christ would not accuse them; "for," saith he, "he that sent me is true, and will pass judgment on them, though I should not demand judgment against them." Thus, when he lets fall the present prosecution, he binds them over to the judgment-day, when it will be too late to dispute what they will not now be persuaded to believe. I, as a deaf man, heard not; for thou wilt hear, Ps. xxxviii. 13, 15. Upon this part of our Saviour's discourse the evangelist has a melancholy remark (v. 27): They understood not that he spoke to them of the Father. See here, 1. The power of Satan to blind the minds of those who believe not. Though Christ spoke so plainly of God as his Father in heaven, yet they did not understand whom he meant, but thought he spoke of some father he had in Galilee. Thus the plainest things are riddles and parables to those who are resolved to hold fast their prejudices; day and night are alike to the blind. 2. The reason why the threatenings of the word make so little impression upon the minds of sinners; it is because they understand not whose the wrath is that is revealed in them. When Christ told them of the truth of him that sent him, as a warning to them to prepare for his judgment, which is according to truth, they slighted the warning, because they understood not to whose judgment it was that they made themselves obnoxious.

(3.) He refers them to their own convictions hereafter, v. 28, 29. He finds they will not understand him, and therefore adjourns the trial till further evidence should come in; they that will not see shall see, Isa. xxvi. 11. Now observe here,

[1.] What they should ere long be convinced of: "You shall know that I am he, that Jesus is the true Messiah. Whether you will own it or no before men, you shall be made to know it in your own consciences, the convictions of which, though you may stifle, yet you cannot baffle: that I am he, not that you represent me to be, but he that I preach myself to be, he that should come!" Two things they should be convinced of, in order to this:--First, That he did nothing of himself, not of himself as man, of himself alone, of himself without the Father, with whom he was one. He does not hereby derogate from his own inherent power, but only denies their charge against him as a false prophet; for of false prophets it is said that they prophesied out of their own hearts, and followed their own spirits. Secondly, That as his Father taught him so he spoke these things, that he was not autodidaktos--self-taught, but Theodidaktos--taught of God. The doctrine he preached was the counterpart of the counsels of God, with which he was intimately acquainted; kathos edidaxe, tauta lalo--I speak those things, not only which he taught me, but as he taught me, with the same divine power and authority.

[2.] When they should be convinced of this: When you have lifted up the Son of man, lifted him up upon the cross, as the brazen serpent upon the pole (ch. iii. 14), as the sacrifices under the law (for Christ is the great sacrifice), which, when they were offered, were said to be elevated, or lifted up; hence the burnt-offerings, the most ancient and honourable of all, were called elevations (Gnoloth from Gnolah, asendit--he ascended), and in many other offerings they used the significant ceremony of heaving the sacrifice up, and moving it before the Lord; thus was Christ lifted up. Or the expression denotes that his death was his exaltation. They that put him to death thought thereby for ever to have sunk him and his interest, but it proved to be the advancement of both, ch. xii. 24. When the Son of man was crucified, the Son of man was glorified. Christ had called his dying his going away; here he calls it his being lifted up; thus the death of the saints, as it is their departure out of this world, so it is their advancement to a better. Observe, He speaks of those he is now talking with as the instruments of his death: when you have lifted up the Son of man; not that they were to be the priests to offer him up (no, that was his own act, he offered up himself), but they would be his betrayers and murderers; see Acts ii. 23. They lifted him up to the cross, but then he lifted up himself to his Father. Observe with what tenderness and mildness Christ here speaks to those who he certainly knew would put him to death, to teach us not to hate or seek the hurt of any, though we may have reason to think they hate us and seek our hurt. Now, Christ speaks of his death as that which would be a powerful conviction of the infidelity of the Jews. When you have lifted up the Son of man, then shall you know this. And why then? First, Because careless and unthinking people are often taught the worth of mercies by the want of them, Luke xvii. 22. Secondly, The guilt of their sin in putting Christ to death would so awaken their consciences that they would be put upon serious enquiries after a Saviour, and then would know that Jesus was he who alone could save them. And so it proved, when, being told that with wicked hands they had crucified and slain the Son of God, they cried out, What shall we do? and were made to know assuredly that this Jesus was Lord and Christ, Acts ii. 36. Thirdly, There would be such signs and wonders attending his death, and the lifting of him up from death in his resurrection, as would give a stronger proof of his being the Messiah than any that had been yet given: and multitudes were hereby brought to believe that Jesus is the Christ, who had before contradicted and opposed him. Fourthly, By the death of Christ the pouring out of the Spirit was purchased, who would convince the world that Jesus is he, ch. xvi. 7, 8. Fifthly, The judgments which the Jews brought upon themselves, by putting Christ to death, which filled up the measure of their iniquity, were a sensible conviction to the most hardened among them that Jesus was he. Christ had often foretold that desolation as the just punishment of their invincible unbelief, and when it came to pass (lo, it did come) they could not but know that the great prophet had been among them, Ezek. xxxiii. 33.

[3.] What supported our Lord Jesus in the mean time (v. 29): He that sent me is with me, in my whole undertaking; for the Father (the fountain and first spring of this affair, from whom as its great cause and author it is derived) hath not left me alone, to manage it myself, hath not deserted the business nor me in the prosecution of it, for do I always those things that please him. Here is,

First, The assurance which Christ had of his Father's presence with him, which includes both a divine power going along with him to enable him for his work, and a divine favour manifested to him to encourage him in it. He that sent me is with me, Isa. xlii. 1; Ps. lxxxix. 21. This greatly emboldens our faith in Christ and our reliance upon his word that he had, and knew he had, his Father with him, to confirm the word of his servant, Isa. xliv. 26. The King of kings accompanied his own ambassador, to attest his mission and assist his management, and never left him alone, either solitary or weak; it also aggravated the wickedness of those that opposed him, and was an intimation to them of the premunire they ran themselves into by resisting him, for thereby they were found fighters against God. How easily soever they might think to crush him and run him down, let them know he had one to back him with whom it is the greatest madness that can be to contend.

Secondly, The ground of this assurance: For I do always those things that please him. That is, 1. That great affair in which our Lord Jesus was continually engaged was an affair which the Father that sent him was highly well pleased with. His whole undertaking is called the pleasure of the Lord (Isa. liii. 10), because of the counsels of the eternal mind about it, and the complacency of the eternal mind in it. 2. His management of that affair was in nothing displeasing to his Father; in executing his commission he punctually observed all his instructions, and did in nothing vary from them. No mere man since the fall could say such a word as this (for in many things we offend all) but our Lord Jesus never offended his Father in any thing, but, as became him, he fulfilled all righteousness. This was necessary to the validity and value of the sacrifice he was to offer up; for if he had in any thing displeased the Father himself, and so had had any sin of his own to answer for, the Father could not have been pleased with him as a propitiation for our sins; but such a priest and such a sacrifice became us as was perfectly pure and spotless. We may likewise learn hence that God's servants may then expect God's presence with them when they choose and do those things that please him, Isa. lxvi. 4, 5.

V. Here is the good effect which this discourse of Christ's had upon some of his hearers (v. 30): As he spoke these words many believed on him. Note, 1. Though multitudes perish in their unbelief, yet there is a remnant according to the election of grace, who believe to the saving of the soul. If Israel, the whole body of the people, be not gathered, yet there are those of them in whom Christ will be glorious, Isa. xlix. 5. This the apostle insists upon, to reconcile the Jews' rejection with the promises made unto their fathers. There is a remnant, Rom. xi. 5. 2. The words of Christ, and particularly his threatening words, are made effectual by the grace of God to bring in poor souls to believe in him. When Christ told them that if they believed not they should die in their sins, and never get to heaven, they thought it was time to look about them, Rom. i. 16, 18. 3. Sometimes there is a wide door opened, and an effectual one, even where they are many adversaries. Christ will carry on his work, though the heathen rage. The gospel sometimes gains great victories where it meets with great opposition. Let this encourage God's ministers to preach the gospel, though it be with much contention, for they shall not labour in vain. Many may be secretly brought home to God by those endeavours which are openly contradicted and cavilled at by men of corrupt minds. Austin has an affectionate ejaculation in his lecture upon these words: Utinam et, me loquenti, multi credant; non in me, sed mecum in eo--I wish that when I speak, many may believe, not on me, but with me on him.
Adam Clarke: Commentary on the Bible - 1831
8:21: Then said Jesus again unto them - He had said the same things to them the day before. See Joh 7:34.
Ye shall seek me - When your calamities come upon you, ye shall in vain seek for the help of the Messiah, whom ye now reject, and whom ye shall shortly crucify.
Albert Barnes: Notes on the Bible - 1834
8:21: I go my way - See the notes at Joh 7:33.
Ye shall die in your sins - That is, you will seek the Messiah; you will desire his coming, but the Messiah that you expect will not come; and, as you have rejected me, and there is no other Saviour, you must die in your sins. You will die unpardoned, and as you did not seek me where you might find me, you cannot come where I shall be. Observe:
1. All those who reject the Lord Jesus must die unforgiven. There is no way of pardon but by him. See the notes at Act 4:12.
2. There will be a time when sinners will seek for a Saviour but will find none. Often this is done too late, in a dying moment, and in the future world they may seek a deliverer, but not be able to find one.
3. Those who reject the Lord Jesus must perish. Where he is they cannot come. Where he is is heaven. Where he is not, with his favor and mercy, there is hell; and the sinner that has no Savior must be wretched foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: I go: Joh 7:34, Joh 12:33, Joh 12:35; Kg1 18:10; Kg2 2:16, Kg2 2:17; Mat 23:39, Mat 24:23, Mat 24:24
and shall die: Joh 8:24; Job 20:11; Psa 73:18-20; Pro 11:7, Pro 14:32; Isa 65:20; Eze 3:18, Eze 3:19; Luk 16:22-26; Co1 15:17, Co1 15:18; Eph 2:1
whither: Joh 7:34, Joh 13:33; Mat 25:41, Mat 25:46
Geneva 1599
8:21 (8) Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.
(8) Because men naturally abhor heavenly things, no man can be a fit disciple of Christ unless the Spirit of God makes him so: in the meantime nonetheless, the world must necessarily perish, because it refuses the life that is offered unto it.
John Gill
8:21 Then said Jesus again unto them,.... It may be, immediately after he had said the above words; or rather some time after, it may be on the same day:
I go my way; meaning, the way of all flesh, or that he should die: the way of speaking shows, that his death was certain, a determined thing; which must be, and yet was voluntary: he was not driven, nor forced, but went freely; this being the path, the way, through which he must enter into his kingdom and glory:
and ye shall seek me; that is, shall seek the Messiah, as their deliverer and Saviour, when in distress; and whom he calls himself, because he was the true Messiah, and the only Saviour and Redeemer of his people, in a spiritual sense; otherwise they would not, nor did they seek Jesus of Nazareth:
and shall die in your sins; or "in your sin"; so it is in the Greek text, and in the Vulgate Latin, and Persic versions: meaning, in their sin of unbelief, and rejection of him the true Messiah: the sense is, that in the midst of their calamities, which should come upon them, for their sin against him, they should in vain seek for the Messiah, as a temporal deliverer of them; for their nation, city, and temple, and they therein should utterly perish, for their iniquity; and their ruin would not only be temporal, but eternal: since it follows,
whither I, go ye cannot come, signifying, that whereas he was going to his Father, to heaven and glory; to enjoy eternal happiness at his Father's right hand, in the human nature; they should never come there, but whilst many sat down in the kingdom of heaven, with their fathers Abraham, Isaac, and Jacob, who should come from afar, they would be shut out, and not suffered to enter in.
Robert Jamieson, A. R. Fausset and David Brown
8:21 Then said Jesus again unto them, I go my way, &c.--(See on Jn 7:33).
8:228:22: Ասէին Հրէայքն. Մի՞թէ՝ զիւրովի՛ն երթայցէ, զի ասէ՝ թէ ուր եսն երթամ դուք ո՛չ կարէք գալ[1770]։ [1770] Ոմանք. Ասեն Հրէայքն։
22. Հրեաները ասացին. «Միթէ անձնասպանութեա՞ն կը դիմի, քանի որ ասում է, թէ՝ ուր ես եմ գնում, դուք չէք կարող գալ»:
22 Ասոր վրայ Հրեաները կ’ըսէին. «Միթէ ինքզինք պիտի մեռցնէ՞, որ կ’ըսէ թէ՝ ‘Ուր ես կ’երթամ, դուք չէք կրնար գալ’»։
Ասէին Հրեայքն. Միթէ զիւրովի՞ն երթայցէ, զի ասէ թէ` Ուր եսն երթամ, դուք ոչ կարէք գալ:

8:22: Ասէին Հրէայքն. Մի՞թէ՝ զիւրովի՛ն երթայցէ, զի ասէ՝ թէ ուր եսն երթամ դուք ո՛չ կարէք գալ[1770]։
[1770] Ոմանք. Ասեն Հրէայքն։
22. Հրեաները ասացին. «Միթէ անձնասպանութեա՞ն կը դիմի, քանի որ ասում է, թէ՝ ուր ես եմ գնում, դուք չէք կարող գալ»:
22 Ասոր վրայ Հրեաները կ’ըսէին. «Միթէ ինքզինք պիտի մեռցնէ՞, որ կ’ըսէ թէ՝ ‘Ուր ես կ’երթամ, դուք չէք կրնար գալ’»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2222: Тут Иудеи говорили: неужели Он убьет Сам Себя, что говорит: 'куда Я иду, вы не можете придти'?
8:22  ἔλεγον οὗν οἱ ἰουδαῖοι, μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει, ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν;
8:22. ἔλεγον (They-were-forthing) οὖν (accordingly,"οἰ (the-ones) Ἰουδαῖοι (Iouda-belonged,"Μήτι (Lest-to-a-one) ἀποκτενεῖ (it-shall-kill-off) ἑαυτὸν (to-self,"ὅτι (to-which-a-one) λέγει (it-fortheth,"Ὅπου (To-which-of-whither) ἐγὼ (I) ὑπάγω (I-lead-under) ὑμεῖς (ye) οὐ (not) δύνασθε ( ye-able ) ἐλθεῖν; (to-have-had-came?"
8:22. dicebant ergo Iudaei numquid interficiet semet ipsum quia dicit quo ego vado vos non potestis venireThe Jews therefore said: Will he kill himself, because he said: Whither I go you cannot come?
22. The Jews therefore said, Will he kill himself, that he saith, Whither I go, ye cannot come?
8:22. And so the Jews said, “Is he going to kill himself, for he said: ‘Where I am going, you are not able to go?’ ”
8:22. Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.
Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come:

22: Тут Иудеи говорили: неужели Он убьет Сам Себя, что говорит: 'куда Я иду, вы не можете придти'?
8:22  ἔλεγον οὗν οἱ ἰουδαῖοι, μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει, ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν;
8:22. dicebant ergo Iudaei numquid interficiet semet ipsum quia dicit quo ego vado vos non potestis venire
The Jews therefore said: Will he kill himself, because he said: Whither I go you cannot come?
8:22. And so the Jews said, “Is he going to kill himself, for he said: ‘Where I am going, you are not able to go?’ ”
8:22. Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Угроза Христа, однако, не произвела никакого впечатления на его слушателей. Только последнее Его слово, что они не могут за ним последовать туда, куда идет Он, занимает на минуту их внимание, и они с злобной насмешкою говорят: "уж не хочет ли Христос покончить с Собою самоубийством?" Самоубийство у иудеев считалось страшным грехом, и с самоубийцею слушатели Христа не желают подвергнуться одной участи.
Adam Clarke: Commentary on the Bible - 1831
8:22: Will he kill himself? - They now understood that he spoke concerning his death; but before, Joh 7:35, they thought he spoke of going to some of the Grecian provinces, to preach to the dispersed Jews.
Albert Barnes: Notes on the Bible - 1834
8:22: Will he kill himself? - It is difficult to know whether this question was asked from ignorance or malice. Self-murder was esteemed then, as it is now, as one of the greatest crimes; and it is not improbable that they asked this question with mingled hatred and contempt. "He is a deceiver; he has broken the law of Moses; he is mad, and it is probable he will go on and kill himself." If this was their meaning, we see the wonderful patience of Jesus in enduring the contradiction of sinners; and as he bore contempt without rendering railing for railing, so should we.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: Will: Joh 8:48, Joh 8:52, Joh 7:20, Joh 10:20; Psa 22:6, Psa 31:18, Psa 123:4; Heb 12:3, Heb 13:13
John Gill
8:22 Then said the Jews, will he kill himself?.... Which was not only a wicked, but a foolish consequence, drawn from his words: for it by no means followed, because he was going away, and whither they could not come, that therefore he must destroy himself; this seems to be what they would have been glad he would have done, and suggested the thought that he might do it, in which they imitated Satan, Mt 4:6, under whose influence they now apparently were, and hoped that he would, which would at once extricate them out of their difficulties on his account:
because he sayeth, whither I go ye cannot come: this is no reason at all; for had Christ's meaning been, as they blasphemously intimate, they might have destroyed themselves too, and have gone after him.
Robert Jamieson, A. R. Fausset and David Brown
8:22 Then said the Jews, Will he kill himself?--seeing something more in His words than before (Jn 7:35), but their question more malignant and scornful.
8:238:23: Եւ ասէ ցնոսա. Դուք՝ ՚ի ներքո՛ւստ աստի էք, եւ ես՝ ՚ի վերո՛ւստ անտի եմ. դուք՝ յաշխարհէ՛ աստի էք, ես՝ չե՛մ յայսմ աշխարհէ[1771]։ [1771] Ոմանք. Եւ ես չեմ յաշխարհէ։
23. Եւ նրանց ասաց. «Դուք այս ներքեւից էք, իսկ ես՝ այն վերեւից. դուք այս աշխարհից էք, ես այս աշխարհից չեմ:
23 Ըսաւ անոնց. «Դուք վարէն էք, ես վերէն եմ. դուք այս աշխարհէն էք, ես այս աշխարհէն չեմ.
Եւ ասէ ցնոսա. Դուք ի ներքուստ աստի էք, եւ ես ի վերուստ անտի եմ. դուք յաշխարհէ աստի էք, ես չեմ յայսմ աշխարհէ:

8:23: Եւ ասէ ցնոսա. Դուք՝ ՚ի ներքո՛ւստ աստի էք, եւ ես՝ ՚ի վերո՛ւստ անտի եմ. դուք՝ յաշխարհէ՛ աստի էք, ես՝ չե՛մ յայսմ աշխարհէ[1771]։
[1771] Ոմանք. Եւ ես չեմ յաշխարհէ։
23. Եւ նրանց ասաց. «Դուք այս ներքեւից էք, իսկ ես՝ այն վերեւից. դուք այս աշխարհից էք, ես այս աշխարհից չեմ:
23 Ըսաւ անոնց. «Դուք վարէն էք, ես վերէն եմ. դուք այս աշխարհէն էք, ես այս աշխարհէն չեմ.
zohrab-1805▾ eastern-1994▾ western am▾
8:2323: Он сказал им: вы от нижних, Я от вышних; вы от мира сего, Я не от сего мира.
8:23  καὶ ἔλεγεν αὐτοῖς, ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου.
8:23. καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Ὑμεῖς (Ye) ἐκ (out) τῶν (of-the-ones) κάτω (down-unto-which) ἐστέ, (ye-be,"ἐγὼ (I) ἐκ (out) τῶν (of-the-ones) ἄνω (up-unto-which) εἰμί: (I-be) ὑμεῖς (ye) ἐκ (out) τούτου (of-the-one-this) τοῦ (of-the-one) κόσμου (of-a-configuration) ἐστέ, (ye-be,"ἐγὼ (I) οὐκ (not) εἰμὶ (I-be) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου. (of-the-one-this)
8:23. et dicebat eis vos de deorsum estis ego de supernis sum vos de mundo hoc estis ego non sum de hoc mundoAnd he said to them: You are from beneath: I am from above. You are of this world: I am not of this world.
23. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
8:23. And he said to them: “You are from below. I am from above. You are of this world. I am not of this world.
8:23. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world:

23: Он сказал им: вы от нижних, Я от вышних; вы от мира сего, Я не от сего мира.
8:23  καὶ ἔλεγεν αὐτοῖς, ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου.
8:23. et dicebat eis vos de deorsum estis ego de supernis sum vos de mundo hoc estis ego non sum de hoc mundo
And he said to them: You are from beneath: I am from above. You are of this world: I am not of this world.
8:23. And he said to them: “You are from below. I am from above. You are of this world. I am not of this world.
8:23. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Христос не отвечает врагам Своим прямо на их насмешку, но указывает на резкую противоположность между Собою и ими: Он - от вышних, а они от нижних. Этим Христос выясняет глубочайшую основу их насмешливого отношения к Нему - нижнее - это земля, земной мир, как видно из параллельного выражения: "от мира сего" (ср. Деян. 2:19), вышнее - небо. Частица от (ek) означает происхождение, а происхождению соответствует и настроенность и деятельность того или другого лица.

Сей мир, т. е. мир, который во зле лежит (1Ин. 5:19), или грешное человечество.
Adam Clarke: Commentary on the Bible - 1831
8:23: Ye are from beneath - Ye are capable of murder, and of self-murder too, because ye have nothing of God in you. Ye are altogether earthly, sensual, and devilish. They verified this character in murdering the Lord Jesus; and many of them afterwards, to escape famine, etc., put an end to their own lives.
Albert Barnes: Notes on the Bible - 1834
8:23: Ye are from beneath - The expression from bequeath, here, is opposed to the phrase from above. It means, You are of the earth, or are influenced by earthly, sensual, and corrupt passions. You are governed by the lowest and vilest views and feelings, such as are opposed to heaven, and such as have their origin in earth or in hell.
I am from above - From heaven. My views are heavenly, and my words should have been so interpreted.
Ye are of this world - You think and act like the corrupt men of this world.
I am not of this world - My views are above these earthly and corrupt notions. The meaning of the verse is: "Your reference to self-murder shows that you are earthly and corrupt in your views. You are governed by the mad passions of men, and can think only of these." We see here how difficult it is to excite wicked men to the contemplation of heavenly things. They interpret all things in a low and corrupt sense, and suppose all others to be governed as they are themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: Ye are from: Joh 1:14, Joh 3:13, Joh 3:31; Psa 17:4; Rom 8:7, Rom 8:8; Co1 15:47, Co1 15:48; Phi 3:19-21; Jam 3:15-17; Jo1 2:15, Jo1 2:16
ye are of: Joh 15:18, Joh 15:19, Joh 17:14, Joh 17:16; Jam 4:4; Jo1 2:15, Jo1 2:16, Jo1 4:5, Jo1 4:6, Jo1 5:19, Jo1 5:20
John Gill
8:23 And he said unto them,.... Upon this wicked remark of theirs, and query on his words:
ye are from beneath: not only of the earth, earthy, and so spoke of the earth, and as carnal men; but even of hell, they were the children of the devil; they breathed his Spirit, spoke his language, and did his lusts, as in Jn 8:44.
I am from above; not with respect to his human body, which he did not bring with him from heaven, that was formed below, in the Virgin's womb; otherwise he would not have been the seed of the woman, the son of Abraham, David, and Mary: but either with regard to his divine nature and person, he was of God, the Son of God, the only begotten of the Father, who then lay in his bosom, and was in heaven above at that time; or to his mission, which was from heaven.
Ye are of this world; they were, as they were born into the world, sinful, carnal, and corrupt; they were in it, and belonged to it, had never been chosen, or called out of it; they had their conversation according to the course of it, and conformed to its evil customs and manners; they were under the influence of the God of the world, and were taken with the sinful and sensual lasts thereof; they were men of worldly spirits; they minded earth, and earthly things, and had their portion in this world, and might be truly called the men of it.
I am not of this world; he was in it, but not of it; he was come into it to save the chief of sinners, but he did not belong to it, nor did he conform to it; for though he conversed with sinners, ate with them, and received them, being called to repentance by him; yet he was separate from them, and did not as they did: nor did he pursue the pleasures, honours, and riches of this world, being all his days a man of sorrows, and despised of men; and though Lord of all, had not where to lay his head.
John Wesley
8:23 Ye are - Again he passes over their interruption, and proves what he advanced, Jn 8:21. Of them that are beneath - From the earth. I am of them that are above - Here he directly shows whence he came, even from heaven, and whither he goes.
Robert Jamieson, A. R. Fausset and David Brown
8:23 Ye are from beneath; I am from above--contrasting Himself, not as in Jn 3:31, simply with earthborn messengers of God, but with men sprung from and breathing an opposite element from His, which rendered it impossible that He and they should have any present fellowship, or dwell eternally together. (Again see on Jn 7:33; also see on Jn 8:44).
8:248:24: Բայց ասացի ձեզ՝ թէ ՚ի մե՛ղս ձեր մեռանիցի՛ք. զի թէ ո՛չ հաւատայցէք թէ ես եմ, մեռանիցի՛ք ՚ի մեղս ձեր[1772]։ [1772] Ոմանք. Ձեր մեռանիջիք... մեռանիջիք ՚ի մեղս ձեր։
24. Բայց ասացի ձեզ, որ ձեր մեղքերի մէջ կը մեռնէք. արդարեւ, եթէ չհաւատաք, որ ես եմ, կը մեռնէք ձեր մեղքերի մէջ»:
24 Անոր համար ձեզի ըսի թէ՝ ‘Ձեր մեղքերուն մէջ պիտի մեռնիք’, վասն զի եթէ չհաւատաք թէ ես Ան եմ, ձեր մեղքերուն մէջ պիտի մեռնիք»։
Բայց ասացի ձեզ թէ` Ի մեղս ձեր մեռանիցիք. զի թէ ոչ հաւատայցէք թէ ես եմ, մեռանիցիք ի մեղս ձեր:

8:24: Բայց ասացի ձեզ՝ թէ ՚ի մե՛ղս ձեր մեռանիցի՛ք. զի թէ ո՛չ հաւատայցէք թէ ես եմ, մեռանիցի՛ք ՚ի մեղս ձեր[1772]։
[1772] Ոմանք. Ձեր մեռանիջիք... մեռանիջիք ՚ի մեղս ձեր։
24. Բայց ասացի ձեզ, որ ձեր մեղքերի մէջ կը մեռնէք. արդարեւ, եթէ չհաւատաք, որ ես եմ, կը մեռնէք ձեր մեղքերի մէջ»:
24 Անոր համար ձեզի ըսի թէ՝ ‘Ձեր մեղքերուն մէջ պիտի մեռնիք’, վասն զի եթէ չհաւատաք թէ ես Ան եմ, ձեր մեղքերուն մէջ պիտի մեռնիք»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2424: Потому Я и сказал вам, что вы умрете во грехах ваших; ибо если не уверуете, что это Я, то умрете во грехах ваших.
8:24  εἶπον οὗν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν.
8:24. εἶπον (I-had-said) οὖν (accordingly) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἀποθανεῖσθε ( ye-shall-die-off ) ἐν (in) ταῖς (unto-the-ones) ἁμαρτίαις (unto-un-adjustings-along-unto) ὑμῶν: (of-ye) ἐὰν (if-ever) γὰρ (therefore) μὴ (lest) πιστεύσητε (ye-might-have-trusted-of) ὅτι (to-which-a-one) ἐγώ (I) εἰμι, (I-be," ἀποθανεῖσθε ( ye-shall-die-off ) ἐν (in) ταῖς (unto-the-one) ἁμαρτίαις (unto-un-adjustings-along-unto) ὑμῶν. (of-ye)
8:24. dixi ergo vobis quia moriemini in peccatis vestris si enim non credideritis quia ego sum moriemini in peccato vestroTherefore I said to you that you shall die in your sins. For if you believe not that I am he, you shall die in your sin.
24. I said therefore unto you, that ye shall die in your sins: for except ye believe that I am , ye shall die in your sins.
8:24. Therefore, I said to you, that you will die in your sins. For if you will not believe that I am, you will die in your sin.”
8:24. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am [he], ye shall die in your sins.
I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am [he], ye shall die in your sins:

24: Потому Я и сказал вам, что вы умрете во грехах ваших; ибо если не уверуете, что это Я, то умрете во грехах ваших.
8:24  εἶπον οὗν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν.
8:24. dixi ergo vobis quia moriemini in peccatis vestris si enim non credideritis quia ego sum moriemini in peccato vestro
Therefore I said to you that you shall die in your sins. For if you believe not that I am he, you shall die in your sin.
8:24. Therefore, I said to you, that you will die in your sins. For if you will not believe that I am, you will die in your sin.”
8:24. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am [he], ye shall die in your sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Христос объясняет и то, почему Он угрожал Своим врагам тем, что они умрут во грехах, и вечною погибелью: это потому, что только вера в Иисуса может спасти человека.

Что это Я - выражение это соответствует еврейскому выражению ani hou во Втор. (32:39) и в кн. Исайи (43:10), коим Господь обозначает Себя, как такого, при Котором не может быть допускаемо существование какого-либо другого Бога.

Христос, повторяя о Себе это выражение, хочет сказать этим, что Он один есть жизнь, свет, путь, истина и т. д. В Нем вся сущность новозаветной веры (Мейер).
Albert Barnes: Notes on the Bible - 1834
8:24: That I am he - That I am the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: I said: Joh 8:21
for: Joh 3:18, Joh 3:36; Pro 8:36; Mar 16:16; Act 4:12; Heb 2:3, Heb 10:26-29, Heb 12:25
John Gill
8:24 I said therefore unto you,.... Because they were from beneath, and of the world, and discovered an earthly, worldly, carnal, yea, devilish disposition, in their conduct towards him:
that ye shall die in your sins; this he had said in Jn 8:21, and now repeats it, and confirms it by the following reason:
for if believe not that I am he; the everlasting and unchangeable I am, the true God, God over all, blessed for ever; the eternal Son of God, God manifest in the flesh, really made flesh, and become incarnate; the true Messiah, the only Saviour of sinners; the one and only Mediator between God and man; the Head of the church, prophet, priest, and King, and the Judge of quick and dead; as also the light of the world he had declared himself to be: these are things that are necessary to be believed concerning Christ; indeed, carnal and unregenerate men may believe all these things; the devils themselves do, and tremble at them; but then they, and so unconverted men, have no faith in them, with an application of them to themselves: true faith in Christ deals not with him in a general way, but in a special regard to a man's self; it is a seeing of Christ for a man's self; it is not an implicit faith, or a believing him to be what he is, merely upon report, but upon sight; it is a going out of the soul to Christ, a renouncing its own righteousness, and a trusting in him alone for life and salvation; it is with the heart, and from it, and is unfeigned; it works by love to Christ, and his people, and is attended with the fruits of righteousness, and a cheerful obedience to the commands and ordinances of Christ. Though perhaps no more than a general faith is here intended, for want of which, and their rejection of Jesus, as the Messiah, the Jews suffered temporal ruin; and had they but believed that Jesus was the Son of God, and true Messiah, they had been saved from that temporal destruction which came upon their nation, city, and temple; but not believing this in a general and notional, way, they perished, as is here threatened:
ye shall die in your sins; in which they were, being defiled with them, guilty before God for them, under the power of them, and liable to punishment for them; and so they remained, and did remain, and were yet in their sins, even until death, when they died in them, and for them, not only a corporeal, but an eternal death: for dying in their sins, these would be found upon them, and they would be charged with them, and must be answerable for them, and consequently endure the punishment of them, which is the second death. Dying in sin, and dying in Christ, are two widely different things. They that die in faith, die in Christ: they that die in unbelief, die in sin; and this is a dreadful dying; see Josh 22:20, where the Targum paraphrases it, "and he, one man", (or alone,) , "did not die in his sins".
John Wesley
8:24 If ye believe not that I AM - Here (as in Jn 8:58) our Lord claims the Divine name, I AM, Ex 3:14. But the Jews, as if he had stopped short, and not finished the sentence, answered, Who art thou?
Robert Jamieson, A. R. Fausset and David Brown
8:24 if ye believe not that I am he, ye shall die in your sins--They knew well enough what He meant (Mk 13:6, Greek; compare Mt 24:5). But He would not, by speaking it out, give them the materials for a charge for which they were watching. At the same time, one is irresistibly reminded by such language, so far transcending what is becoming in men, of those ancient declarations of the God of Israel, "I AM HE" (Deut 32:39; Is 43:10, Is 43:13; Is 46:4; Is 48:12). See on Jn 6:20.
8:258:25: Ասեն ցնա. Դու ո՞վ ես։ Ասէ ցնոսա Յիսուս. Նախ՝ զի եւ խօսի՛մս իսկ ընդ ձեզ[1773]։ [1773] Ոմանք. Դու ո՞ ես։
25. Նրան ասացին՝ ո՞վ ես դու: Յիսուս նրանց ասաց. «Նա, որ սկզբից եւեթ խօսում էր ձեզ հետ:
25 Այն ատեն ըսին անոր. «Դուն ո՞վ ես»։ Յիսուս ըսաւ անոնց. «Ինչ որ սկիզբէն ձեզի ըսի։
Ասեն ցնա. Դու ո՞վ ես: Ասէ ցնոսա Յիսուս. [47]Նախ զի եւ խօսիմս իսկ ընդ ձեզ:

8:25: Ասեն ցնա. Դու ո՞վ ես։ Ասէ ցնոսա Յիսուս. Նախ՝ զի եւ խօսի՛մս իսկ ընդ ձեզ[1773]։
[1773] Ոմանք. Դու ո՞ ես։
25. Նրան ասացին՝ ո՞վ ես դու: Յիսուս նրանց ասաց. «Նա, որ սկզբից եւեթ խօսում էր ձեզ հետ:
25 Այն ատեն ըսին անոր. «Դուն ո՞վ ես»։ Յիսուս ըսաւ անոնց. «Ինչ որ սկիզբէն ձեզի ըսի։
zohrab-1805▾ eastern-1994▾ western am▾
8:2525: Тогда сказали Ему: кто же Ты? Иисус сказал им: от начала Сущий, как и говорю вам.
8:25  ἔλεγον οὗν αὐτῶ, σὺ τίς εἶ; εἶπεν αὐτοῖς ὁ ἰησοῦς, τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν;
8:25. ἔλεγον (They-were-forthing) οὖν (accordingly) αὐτῷ (unto-it,"Σὺ (Thou) τίς (what-one) εἶ; (thou-be?"εἶπεν (It-had-said) αὐτοῖς (unto-them,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Τὴν (To-the-one) ἀρχὴν (to-a-firsting) ὅτι (to-which-a-one) καὶ (and) λαλῶ (I-speak-unto) ὑμῖν; (unto-ye?"
8:25. dicebant ergo ei tu quis es dixit eis Iesus principium quia et loquor vobisThey said therefore to him: Who art thou? Jesus said to them: The beginning, who also speak unto you.
25. They said therefore unto him, Who art thou? Jesus said unto them, Even that which I have also spoken unto you from the beginning.
8:25. And so they said to him, “Who are you?” Jesus said to them: “The Beginning, who is also speaking to you.
8:25. Then said they unto him, Who art thou? And Jesus saith unto them, Even [the same] that I said unto you from the beginning.
Then said they unto him, Who art thou? And Jesus saith unto them, Even [the same] that I said unto you from the beginning:

25: Тогда сказали Ему: кто же Ты? Иисус сказал им: от начала Сущий, как и говорю вам.
8:25  ἔλεγον οὗν αὐτῶ, σὺ τίς εἶ; εἶπεν αὐτοῖς ὁ ἰησοῦς, τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν;
8:25. dicebant ergo ei tu quis es dixit eis Iesus principium quia et loquor vobis
They said therefore to him: Who art thou? Jesus said to them: The beginning, who also speak unto you.
8:25. And so they said to him, “Who are you?” Jesus said to them: “The Beginning, who is also speaking to you.
8:25. Then said they unto him, Who art thou? And Jesus saith unto them, Even [the same] that I said unto you from the beginning.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Фарисеи уже несколько раз слышали заявление Христа о Своем достоинстве и, показывая, что все это им прискучило, с пренебрежением спрашивают: "Кто Ты?" или точнее с греческого: "Ты, - да кто же ты-то?" (su tiV eϊ). Они как бы хотят побудить Христа высказаться яснее. Но Христос не отвечает им на вопрос, а с гневом бросает им слова: "прежде всего, что Мне и говорить с вами!" (thn archn oti kai lalw umin). Христос говорит иудеям, что они недостойны бы и слушать Его слова - до того они упорны (толкование святого Иоанна Златоуста, Евфимия Зигабена и др. отцов.)
Adam Clarke: Commentary on the Bible - 1831
8:25: Who art thou? - This marks the indignation of the Pharisees - as if they had said: Who art thou that takest upon thee to deal out threatenings in this manner against us?
Jesus saith unto them, Even the same that I said unto you from the beginning - Rather, Just what I have already told you, i.e. that I am the light of the world - the Christ - the Savior of mankind. There are a variety of renderings for this verse among the critics. Some consider την αρχην (which makes the principal difficulty in the text) as the answer of our Lord. Who art thou? I am την αρχην, the chief, the supreme; and have therefore a right to judge, and to execute judgment. But if our Lord had intended to convey this meaning, he would doubtless have said ἡ Αρχη, or ὁ Αρχων, and not την αρχην, in the accusative case. This mode of reading appears to have been followed by the Vulgate, some copies of the Itala, and some of the fathers; but this construction can never be reconciled to the Greek text. Others take την αρχην as an adverb, in which sense it is repeatedly used by the best Greek writers; and, connecting the 25th with the 26th verse, they translate thus: I have indeed, as I Assure ye, many things to say of you, and to condemn in you. See Wakefield. Raphelius takes up the words nearly in the same way, and defends his mode of exposition with much critical learning; and to him I refer the reader. I have given it that meaning which I thought the most simple and plain, should any departure from our own version be thought necessary: both convey a good and consistent sense.
Albert Barnes: Notes on the Bible - 1834
8:25: Who art thou? - As Jesus did not expressly say in the pRev_ious verse that he was the Messiah, they professed still not to understand him. In great contempt, therefore, they asked him who he was. As if they had said, "Who art thou that undertakest to threaten us in this manner!" When we remember that they regarded him as a mere pretender from Galilee; that he was poor and without friends; and that he was persecuted by those in authority, we cannot but admire the patience with which all this was borne, and the coolness with which he answered them.
Even the same ... - What he had professed to them was that he was the light of the world; that he was the bread that came down from heaven; that he was sent by his Father, etc. From all this they might easily gather that he claimed to be the Messiah. He assumed no new character; he made no change in his professions; he is the same yesterday, today, and foRev_er; and as he had once professed to be the light of the world, so, in the face of contempt, persecution, and death, he adhered to the profession.
The beginning - From his first discourse with them, or uniformly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:25: Who: Joh 1:19, Joh 1:22, Joh 10:24, Joh 19:9; Luk 22:67
Even: Joh 8:12, Joh 5:17-29
Geneva 1599
8:25 (9) Then said they unto him, Who art thou? And Jesus saith unto them, Even (f) [the same] that I said unto you from the beginning.
(9) He will eventually know who Christ is who will diligently hear what Christ says.
(f) That is, I am Christ, and the Saviour, for so I told you from the beginning that I was.
John Gill
8:25 Then said they unto him, who art thou?.... That talks at this rate, and threatens with death, in case of unbelief; this they said with an haughty air, and in a scornful manner:
and Jesus saith unto them, even the same that I said unto you from the beginning; meaning, either of this discourse, as that he was the light of the world, and which he continued to assert; or of his being had before the sanhedrim, when he affirmed that God was his Father, and by many strong arguments proved his divine sonship; or of his ministry, when by miracles, as well as doctrines, he made it to appear that he was he that was to come, the true Messiah; or who spake from the beginning to Moses, saying, I am that I am, hath sent thee, and to the church, and Jewish fathers in the wilderness; and who is that word that was from the beginning with God; and who is called the beginning, the first cause of all things, and of the creation of God; and some think this is intended here.
John Wesley
8:25 Even what I say to you from the beginning - The same which I say to you, as it were in one discourse, with one even tenor from the time I first spake to you.
Robert Jamieson, A. R. Fausset and David Brown
8:25 Who art thou?--hoping thus to extort an explicit answer; but they are disappointed.
8:268:26: Բազում ինչ ունիմ վասն ձեր խօսե՛լ եւ դատել. այլ որ առաքեացն զիս՝ ճշմարի՛տ է. եւ ես զոր լուա՛յն ՚ի նմանէ՝ զա՛յն խօսիմ յաշխարհի[1774]։ [1774] Օրինակ մի. Զայն խօսիմ յաշխարհէս։
26. Շատ բաներ ունեմ ձեր մասին խօսելու եւ դատելու: Բայց նա, ով ինձ ուղարկեց, ճշմարիտ է. եւ ես, ինչ որ լսել եմ նրանից, ա՛յն եմ խօսում աշխարհում»:
26 Շատ բաներ ունիմ ձեզի համար խօսելու եւ դատելու. բայց ան որ զիս ղրկեց՝ ճշմարիտ է եւ ես ինչ որ իրմէ լսեցի, զանիկա կը խօսիմ աշխարհի»։
Բազում ինչ ունիմ վասն ձեր խօսել եւ դատել. այլ որ առաքեացն զիս` ճշմարիտ է. եւ ես զոր լուայն ի նմանէ` զայն խօսիմ յաշխարհի:

8:26: Բազում ինչ ունիմ վասն ձեր խօսե՛լ եւ դատել. այլ որ առաքեացն զիս՝ ճշմարի՛տ է. եւ ես զոր լուա՛յն ՚ի նմանէ՝ զա՛յն խօսիմ յաշխարհի[1774]։
[1774] Օրինակ մի. Զայն խօսիմ յաշխարհէս։
26. Շատ բաներ ունեմ ձեր մասին խօսելու եւ դատելու: Բայց նա, ով ինձ ուղարկեց, ճշմարիտ է. եւ ես, ինչ որ լսել եմ նրանից, ա՛յն եմ խօսում աշխարհում»:
26 Շատ բաներ ունիմ ձեզի համար խօսելու եւ դատելու. բայց ան որ զիս ղրկեց՝ ճշմարիտ է եւ ես ինչ որ իրմէ լսեցի, զանիկա կը խօսիմ աշխարհի»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2626: Много имею говорить и судить о вас; но Пославший Меня есть истинен, и что Я слышал от Него, то и говорю миру.
8:26  πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν· ἀλλ᾽ ὁ πέμψας με ἀληθής ἐστιν, κἀγὼ ἃ ἤκουσα παρ᾽ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον.
8:26. πολλὰ ( To-much ) ἔχω (I-hold) περὶ (about) ὑμῶν (of-ye) λαλεῖν (to-speak-unto) καὶ (and) κρίνειν: (to-separate,"ἀλλ' (other) ὁ (the-one) πέμψας (having-dispatched) με (to-me) ἀληθής (un-secluded) ἐστιν, (it-be,"κἀγὼ (and-I) ἃ ( to-which ) ἤκουσα (I-heard) παρ' (beside) αὐτοῦ (of-it) ταῦτα (to-the-ones-these) λαλῶ (I-speak-unto) εἰς (into) τὸν (to-the-one) κόσμον. (to-a-configuration)
8:26. multa habeo de vobis loqui et iudicare sed qui misit me verax est et ego quae audivi ab eo haec loquor in mundoMany things I have to speak and to judge of you. But he that sent me, is true: and the things I have heard of him, these same I speak in the world.
26. I have many things to speak and to judge concerning you: howbeit he that sent me is true; and the things which I heard from him, these speak I unto the world.
8:26. I have much to say about you and to judge. But he who sent me is true. And what I have heard from him, this I speak within the world.”
8:26. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.
I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him:

26: Много имею говорить и судить о вас; но Пославший Меня есть истинен, и что Я слышал от Него, то и говорю миру.
8:26  πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν· ἀλλ᾽ ὁ πέμψας με ἀληθής ἐστιν, κἀγὼ ἃ ἤκουσα παρ᾽ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον.
8:26. multa habeo de vobis loqui et iudicare sed qui misit me verax est et ego quae audivi ab eo haec loquor in mundo
Many things I have to speak and to judge of you. But he that sent me, is true: and the things I have heard of him, these same I speak in the world.
8:26. I have much to say about you and to judge. But he who sent me is true. And what I have heard from him, this I speak within the world.”
8:26. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Христос только что указал на тщетность Своих обращений к иудеям: что Он ни говорил им, - они оставались невосприимчивыми. Поэтому Он должен бы не отвечать на их запросы, а судить их за их упрямство - они сами вызывают Его на это. Но Он не хочет судить: Его назначение совершенно иное (3:17; 8:15) - Он пришел спасать мир, следовательно, и врагов Своих (5:34, 40). А это Он делает через возвещение воли Божией о спасении людей, чем он и занят был во все те дни (7:14, 33: и сл. ; 8:12, 31). Да, Он мог судить фарисеев, но пославший Его истинен, верен Своим обещаниям, исполняет их. Посему и посланный Им Христос не дает Себя увлечь в суетные пререкания с фарисеями, так как это отвлекло бы Его от Его великой задачи. Он будет возвещать миру только то, что слышал и продолжает слышать от пославшего. А слышит Он о том, что Бог хочет спасти людей.
Adam Clarke: Commentary on the Bible - 1831
8:26: I have many things to say and to judge of you - Or, to speak and to condemn, etc. I could speedily expose all your iniquities - your pride and ambition, your hypocrisy and irreligion, your hatred to the light, and your malice against the truth, together with the present obstinate unbelief of your hearts, and show that these are the reasons why I say you will die in your sins; but these will appear in their true light: when, after you have crucified me, the judgments of God shall descend upon and consume you.
He that sent me is true - Whatever he hath spoken of you by the prophets shall surely come to pass; his word cannot fail.
Albert Barnes: Notes on the Bible - 1834
8:26: I have many things to say - There are many things which I might say to reprove and expose your pride and hypocrisy. By this he implied that he understood well their character, and that he was able to expose it. This, indeed, he had shown them in his conversations with them.
And to judge of you - To reprove in you. There are many things in you which I might condemn.
But he that sent we is true - Is worthy to be believed, and his declarations about men are to be credited. The meaning of this verse may be thus expressed: "I have indeed many things to say blaming or condemning you. I have already said many such things, and there are many more that I might say; but I speak only those things which God has commanded. I speak not of myself I come to execute his commission, and he is worthy to be heard and feared. Let it not be thought, therefore, that my judgment is rash or harsh. It is such as is commanded by God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: have many: Joh 16:12; Heb 5:11, Heb 5:12
to judge: Joh 8:16, Joh 5:42, Joh 5:43, Joh 9:39-41, Joh 12:47-50
but: Joh 8:17, Joh 7:28; Co2 1:18
and I: Joh 8:40, Joh 3:32, Joh 7:16, Joh 15:15, Joh 17:8
Geneva 1599
8:26 (10) I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.
(10) God is the avenger of Christ's despised doctrine.
John Gill
8:26 I have many things to say, and to judge of you,.... Being God omniscient, he knew their persons and actions, their lives and conversations, and all their sins and transgressions, which he could justly have complained of, and charged them with, and proved against them, and judged and condemned them for; but this was not his present business, he came not to judge and condemn, but to save: wherefore he waved these things, and took no notice of them, leaving them to his Father, who would call them to an account, and punish them for them:
but he that sent me is true; as to his promises concerning the mission of his Son, to be the Saviour of sinners; so to his threatenings, to bring down vengeance on those that disbelieve him, and reject him:
and I speak to the world, or "in the world",
those things which I have heard of him; as concerning his love, grace, and mercy to those that should believe in him, so of the destruction of the despisers and rejecters of him; which things he spoke not in secret, in a corner, but publicly and openly, before all the world, to Jews and Gentiles, and to as many as were in the treasury, in the temple at this time; see Jn 18:20.
John Wesley
8:26 I have many things to say and to judge of you - I have much to say concerning your inexcusable unbelief: but he that sent me is true - Whether ye believe or no. And I speak the things which I have heard from him - I deliver truly what he hath given me in charge.
Robert Jamieson, A. R. Fausset and David Brown
8:26 I have many things to say and to judge of you; but he that sent me is true, &c.--that is, I could, and at the fitting time, will say and judge many things of you (referring perhaps to the work of the Spirit which is for judgment as well as salvation, Jn 16:8), but what I do say is just the message My Father hath given Me to deliver.
8:278:27: Եւ ո՛չ գիտացին՝ թէ զՀօրէ ասէր ցնոսա։
27. Եւ նրանք չիմացան, թէ Հօր մասին էր ասում իրենց:
27 Անոնք չիմացան թէ Հօրը համար կը խօսէր իրենց։
Եւ ոչ գիտացին թէ զՀօրէ ասէր ցնոսա:

8:27: Եւ ո՛չ գիտացին՝ թէ զՀօրէ ասէր ցնոսա։
27. Եւ նրանք չիմացան, թէ Հօր մասին էր ասում իրենց:
27 Անոնք չիմացան թէ Հօրը համար կը խօսէր իրենց։
zohrab-1805▾ eastern-1994▾ western am▾
8:2727: Не поняли, что Он говорил им об Отце.
8:27  οὐκ ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς ἔλεγεν.
8:27. οὐκ (Not) ἔγνωσαν (they-had-acquainted) ὅτι (to-which-a-one) τὸν (to-the-one) πατέρα (to-a-Father) αὐτοῖς (unto-them) ἔλεγεν. (it-was-forthing)
8:27. et non cognoverunt quia Patrem eis dicebatAnd they understood not that he called God his Father.
27. They perceived not that he spake to them of the Father.
8:27. And they did not realize that he was calling God his Father.
8:27. They understood not that he spake to them of the Father.
They understood not that he spake to them of the Father:

27: Не поняли, что Он говорил им об Отце.
8:27  οὐκ ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς ἔλεγεν.
8:27. et non cognoverunt quia Patrem eis dicebat
And they understood not that he called God his Father.
8:27. And they did not realize that he was calling God his Father.
8:27. They understood not that he spake to them of the Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Так как Христос в этот раз называл Бога только "пославшим Его", а не прямо "Отцом", то не удивительно, что фарисеи не хотели понять, что Христос говорил им о Своем Отце - Боге.
Albert Barnes: Notes on the Bible - 1834
8:27: They understood not - They knew not, or they were unwilling to receive him as a messenger from God. They doubtless understood that he meant to speak of God, but they were unwilling to acknowledge that he really came from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: Joh 8:43, Joh 8:47; Isa 6:9, Isa 42:18-20, Isa 59:10; Rom 11:7-10; Co2 4:3, Co2 4:4
Geneva 1599
8:27 (11) They understood not that he spake to them of the Father.
(11) Even the contempt of Christ results in his glory: and this thing his enemies will eventually feel to their great pain.
John Gill
8:27 They understood not that he spake to them of the Father. That sent him, and who was true and faithful to all he had said, whether in a way of promise, or threatening; such was their stupidity, that they did not know that he meant God the Father by him that sent him, so deriving his mission and doctrine from him; their hearts were made fat, and hardened, and their eyes were blinded. The Vulgate Latin version reads, "they did not know that he said, God was his Father"; and so Beza's most ancient copy, and another exemplar of his.
John Wesley
8:27 They understood not - That by him that sent him he meant God the Father. Therefore in Jn 8:28-29 he speaks plainly of the Father, and again claims the Divine name, I AM.
8:288:28: Ասէ ցնոսա Յիսուս. Յորժամ բարձրացուցանիցէք զՈրդի մարդոյ, յա՛յնժամ գիտասջիք՝ թէ ես եմ. եւ յանձնէ իմմէ ինչ ո՛չ առնեմ, այլ որպէս ուսո՛յց զիս Հայրն իմ, զա՛յն խօսիմ[1775]։ [1775] Ոմանք. Ինչ ոչ խօսիմ. այլ։
28. Յիսուս նրանց ասաց. «Երբ մարդու Որդուն բարձրացնէք, այն ժամանակ պիտի իմանաք, թէ ես եմ. եւ ես ինքս ինձնից ոչինչ չեմ անում, այլ՝ ինչպէս իմ Հայրն ինձ սովորեցրեց, ա՛յն եմ խօսում:
28 Յիսուս ըսաւ անոնց. «Երբ Որդին մարդոյ բարձրացնէք, այն ատեն պիտի գիտնաք թէ ես ով եմ ու ինքնիրմէս բան մը չեմ ըներ, հապա Հայրս ինչպէս ինծի սորվեցուց՝ այնպէս կը խօսիմ.
Ասէ ցնոսա Յիսուս. Յորժամ բարձրացուցանիցէք զՈրդի մարդոյ, յայնժամ գիտասջիք թէ ես եմ. եւ յանձնէ իմմէ ոչ ինչ առնեմ, այլ որպէս ուսոյց զիս Հայրն իմ, զայն խօսիմ:

8:28: Ասէ ցնոսա Յիսուս. Յորժամ բարձրացուցանիցէք զՈրդի մարդոյ, յա՛յնժամ գիտասջիք՝ թէ ես եմ. եւ յանձնէ իմմէ ինչ ո՛չ առնեմ, այլ որպէս ուսո՛յց զիս Հայրն իմ, զա՛յն խօսիմ[1775]։
[1775] Ոմանք. Ինչ ոչ խօսիմ. այլ։
28. Յիսուս նրանց ասաց. «Երբ մարդու Որդուն բարձրացնէք, այն ժամանակ պիտի իմանաք, թէ ես եմ. եւ ես ինքս ինձնից ոչինչ չեմ անում, այլ՝ ինչպէս իմ Հայրն ինձ սովորեցրեց, ա՛յն եմ խօսում:
28 Յիսուս ըսաւ անոնց. «Երբ Որդին մարդոյ բարձրացնէք, այն ատեն պիտի գիտնաք թէ ես ով եմ ու ինքնիրմէս բան մը չեմ ըներ, հապա Հայրս ինչպէս ինծի սորվեցուց՝ այնպէս կը խօսիմ.
zohrab-1805▾ eastern-1994▾ western am▾
8:2828: Итак Иисус сказал им: когда вознесете Сына Человеческого, тогда узнаете, что это Я и что ничего не делаю от Себя, но как научил Меня Отец Мой, так и говорю.
8:28  εἶπεν οὗν [αὐτοῖς] ὁ ἰησοῦς, ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ᾽ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταῦτα λαλῶ.
8:28. εἶπεν (It-had-said) οὖν (accordingly,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ὅταν (Which-also-ever) ὑψώσητε (ye-might-have-en-overed) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου, (of-a-mankind,"τότε (to-the-one-which-also) γνώσεσθε ( ye-shall-acquaint ) ὅτι (to-which-a-one) ἐγώ (I) εἰμι, (I-be,"καὶ (and) ἀπ' (off) ἐμαυτοῦ (of-myself) ποιῶ (I-do-unto) οὐδέν, (to-not-moreover-one,"ἀλλὰ (other) καθὼς (down-as) ἐδίδαξέν (it-taught) με (to-me,"ὁ (the-one) πατὴρ (a-Father,"ταῦτα (to-the-ones-these) λαλῶ. (I-speak-unto)
8:28. dixit ergo eis Iesus cum exaltaveritis Filium hominis tunc cognoscetis quia ego sum et a me ipso facio nihil sed sicut docuit me Pater haec loquorJesus therefore said to them: When you shall have lifted up, the Son of man, then shall you know that I am he and that I do nothing of myself. But as the Father hath taught me, these things I speak.
28. Jesus therefore said, When ye have lifted up the Son of man, then shall ye know that I am , and I do nothing of myself, but as the Father taught me, I speak these things.
8:28. And so Jesus said to them: “When you will have lifted up the Son of man, then you shall realize that I am, and that I do nothing of myself, but just as the Father has taught me, so do I speak.
8:28. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am [he], and [that] I do nothing of myself; but as my Father hath taught me, I speak these things.
Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am [he], and [that] I do nothing of myself; but as my Father hath taught me, I speak these things:

28: Итак Иисус сказал им: когда вознесете Сына Человеческого, тогда узнаете, что это Я и что ничего не делаю от Себя, но как научил Меня Отец Мой, так и говорю.
8:28  εἶπεν οὗν [αὐτοῖς] ὁ ἰησοῦς, ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ᾽ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταῦτα λαλῶ.
8:28. dixit ergo eis Iesus cum exaltaveritis Filium hominis tunc cognoscetis quia ego sum et a me ipso facio nihil sed sicut docuit me Pater haec loquor
Jesus therefore said to them: When you shall have lifted up, the Son of man, then shall you know that I am he and that I do nothing of myself. But as the Father hath taught me, these things I speak.
8:28. And so Jesus said to them: “When you will have lifted up the Son of man, then you shall realize that I am, and that I do nothing of myself, but just as the Father has taught me, so do I speak.
8:28. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am [he], and [that] I do nothing of myself; but as my Father hath taught me, I speak these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Христос не обращает внимания на такое непонимание. Он снова начинает говорить (ср. ст. 21) о Своем удалении от народа, но на этот раз изображает удаление Свое не как добровольное, а как дело насилия со стороны иудеев, к представителям которых Он сейчас обращается.

Когда вознесение Сына Человеческого. Связь мыслей заставляет видеть здесь указание на восшествие Христа из земного мира в горний, как и в 14-м стихе 3-й главы. Господь хочет сказать, что враги Его, добивающиеся Его казни, только "вознесут" Его этою казнью к Отцу. Он не останется во гробе или не пойдет в ад, как самоубийцы, а уйдет на небо, откуда и пришел.

Тогда узнаете.. . Время этого признания иудеями Господа нельзя в точности определить. Точно также трудно сказать, к чему поведет иудеев это признание - к раскаянию и вере, или же к отчаянию.
Adam Clarke: Commentary on the Bible - 1831
8:28: When ye have lifted up - When ye have crucified me, and thus filled up the measure of your iniquities, ye shall know that I am the Christ, by the signs that shall follow; and ye shall know that what I spoke is true, by the judgments that shall follow. To be lifted up, is a common mode of expression, among the Jewish writers, for to die, or to be killed.
Albert Barnes: Notes on the Bible - 1834
8:28: When ye have lifted up - When you have crucified. See Joh 3:14 note; also Joh 12:32 note.
The Son of man - See the notes at Mat 8:19-20.
Then shall ye know - Then shall you have evidence or proof.
That I am he - Am the Messiah, which I have professed to be.
And that I do nothing of myself - That is, you shall have proof that God has sent me; that I am the Messiah; and that God concurs with me and approves my doctrine. This proof was furnished by the miracles that attended the death of Jesus - the earthquake and darkness; but chiefly by his resurrection from the dead, which proved, beyond a doubt, that he was what he affirmed he was - the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:28: When: Joh 3:14, Joh 12:32-34, Joh 19:18
then: Mat 27:50-54; Act 2:41, Act 4:4; Rom 1:4; Th1 2:15, Th1 2:16
and that: Joh 5:19, Joh 5:30, Joh 6:38, Joh 11:42, Joh 12:49, Joh 12:50; Num 16:28-30; Heb 2:2, Heb 2:3
but: Joh 3:11
John Gill
8:28 Then said Jesus unto them,.... Upbraiding them with their ignorance, and giving them a sign, as well as pointing out the time when they either, by good or sad experience, should have knowledge of him:
when ye have lift up the son of man; meaning himself, who was to be lifted up upon the cross, as the serpent was upon the pole, in the wilderness; and which signified the manner of death he should die, the death of the cross; and suggested, that what the Jews designed for his reproach, shame, and abasement, would be the way and means of his rise and exaltation; and this lifting him up, or crucifying him, he ascribes to them, because they would deliver him to Pontius Pilate to be condemned, and stir up the people to ask, and be importunate themselves for his crucifixion:
then shall ye know that I am he; the Son of God, and true Messiah, as the centurion, and those that were with him, did, when they observed the earthquake; and the things that were done at his death; and after the death, resurrection, and ascension of Christ, and the pouring forth of his Spirit, many of the Jews had not only a notional, but a true and spiritual knowledge of Jesus, as the Messiah; and upon the destruction of their temple, city, and nation, and their disappointment by false Christs, they doubtless many of them must, and did know, that the true Messiah was come, and that Jesus of Nazareth was he:
and that I do nothing of myself; See Gill on Jn 5:19;
but as my Father hath taught me, I speak these things; this he says not as lessening himself, or making himself inferior to the Father, but to show the excellency of his doctrine, and to assert the original, authority, and divinity of it; suggesting that it was not an human doctrine, or a device of man's, or his own, as man, but was divine, and from God; see Jn 7:16.
John Wesley
8:28 When ye shall have lifted up - On the cross, ye shall know - And so many of them did, that I AM - God over all; and that I do nothing of myself - Being one with the Father.
Robert Jamieson, A. R. Fausset and David Brown
8:28 When ye have lifted up the Son of man--The plainest intimation He had yet given in public of the manner and the authors of His death.
then shall ye know that I am he, &c.--that is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.
8:298:29: Եւ որ առաքեացն զիս՝ ընդ իս է. ո՛չ եթող զիս միայն, զի ես զհաճո՛յս նորա առնեմ հանապազ։
29. Եւ ով ինձ ուղարկեց, ինձ հետ է. ինձ միայնակ չթողեց, որովհետեւ ես միշտ անում եմ, ինչ որ նրան է հաճելի»:
29 Եւ զիս ղրկողը ինծի հետ է. Հայրը զիս մինակ չթողուց, վասն զի ես միշտ անոր հաճելի եղած բաները կ’ընեմ»։
Եւ որ առաքեացն զիս` ընդ իս է. ոչ եթող զիս միայն, զի ես զհաճոյս նորա առնեմ հանապազ:

8:29: Եւ որ առաքեացն զիս՝ ընդ իս է. ո՛չ եթող զիս միայն, զի ես զհաճո՛յս նորա առնեմ հանապազ։
29. Եւ ով ինձ ուղարկեց, ինձ հետ է. ինձ միայնակ չթողեց, որովհետեւ ես միշտ անում եմ, ինչ որ նրան է հաճելի»:
29 Եւ զիս ղրկողը ինծի հետ է. Հայրը զիս մինակ չթողուց, վասն զի ես միշտ անոր հաճելի եղած բաները կ’ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2929: Пославший Меня есть со Мною; Отец не оставил Меня одного, ибо Я всегда делаю то, что Ему угодно.
8:29  καὶ ὁ πέμψας με μετ᾽ ἐμοῦ ἐστιν· οὐκ ἀφῆκέν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῶ ποιῶ πάντοτε.
8:29. καὶ (And) ὁ (the-one) πέμψας (having-dispatched) με (to-me) μετ' (with) ἐμοῦ (of-ME) ἐστίν: (it-be) οὐκ (not) ἀφῆκέν (it-sent-off) με (to-me) μόνον, (to-alone,"ὅτι (to-which-a-one) ἐγὼ (I) τὰ (to-the-ones) ἀρεστὰ ( to-pleasable ) αὐτῷ (unto-it) ποιῶ (I-do-unto) πάντοτε. (all-to-the-one-which-also)
8:29. et qui me misit mecum est non reliquit me solum quia ego quae placita sunt ei facio semperAnd he that sent me is with me: and he hath not left me alone. For I do always the things that please him.
29. And he that sent me is with me; he hath not left me alone; for I do always the things that are pleasing to him.
8:29. And he who sent me is with me, and he has not abandoned me alone. For I always do what is pleasing to him.”
8:29. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him:

29: Пославший Меня есть со Мною; Отец не оставил Меня одного, ибо Я всегда делаю то, что Ему угодно.
8:29  καὶ ὁ πέμψας με μετ᾽ ἐμοῦ ἐστιν· οὐκ ἀφῆκέν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῶ ποιῶ πάντοτε.
8:29. et qui me misit mecum est non reliquit me solum quia ego quae placita sunt ei facio semper
And he that sent me is with me: and he hath not left me alone. For I do always the things that please him.
8:29. And he who sent me is with me, and he has not abandoned me alone. For I always do what is pleasing to him.”
8:29. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Несмотря на то, что врагам удастся умертвить Христа, Он выражает Свою твердую уверенность в том, что Отец постоянно пребывает с Ним как могущественный защитник.

Отец не оставил Меня. Спаситель здесь говорит, что до сих пор враги Христа, несмотря на все свои старания, не смогли причинить существенного вреда Христу. Отсюда естественно сделать и вывод о том, что в будущем, когда враги Христа умертвят Его, Бог все-таки не оставит Его.

Ибо Я всегда делаю. Здесь указывается нравственное основание единения Христа с Богом, а не метафизическое (происхождение Логоса от Бога). Но и последнее здесь не исключается.
Adam Clarke: Commentary on the Bible - 1831
8:29: The Father hath not left me alone - Though ye shalt have power to put me to death, yet this shall not be because he hath abandoned me. No - he is ever with me, because I do that which pleaseth him; and it is his pleasure that I should lay down my life for the salvation of the world. Does not our Lord allude to the following scriptures? - Sacrifice and offering thou didst not desire; my ears hast thou opened: (or, a body hast thou prepared me: Heb 10:5): then said I, Lo, I come: this is written in the volume of the book concerning me. I delight to do thy will, O my God! Thy law is in my heart. Psa 40:6-8.
Albert Barnes: Notes on the Bible - 1834
8:29: Is with me - In working miracles, etc.
Hath not left me alone - Though men had forsaken and rejected him, yet God attended him.
Those things that please him - See Mat 3:17; "This is my beloved Son, in whom I am well pleased," Phi 2:8; Isa 53:10-12; Pe2 1:17; Luk 3:22; Mat 17:5. His undertaking the work of redemption was pleasing to God, and he had the consciousness that in executing it he did those things which God approved. It is a small matter to have men opposed to us, if we have a conscience void of offence, and evidence that we please God. Compare Heb 11:5; "Enoch - before his translation had this testimony that he pleased God." See also Co1 4:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:29: he that sent: Joh 8:16, Joh 14:10, Joh 14:11, Joh 16:32; Isa 42:1, Isa 42:6, Isa 49:4-8, Isa 50:4-9; Ti2 4:17, Ti2 4:22
for: Joh 4:34, Joh 5:30, Joh 6:38, Joh 14:31, Joh 15:10, Joh 17:4; Isa 42:1, Isa 42:21; Mat 3:17, Mat 17:5; Heb 4:15, Heb 5:8, Heb 5:9, Heb 7:26, Heb 10:5-10; Jo1 2:1
John Gill
8:29 And he that sent me is with me,.... By virtue of that near union there is between them, they being one in nature, essence, power, and glory, and by the gracious, powerful, comfortable, assisting, and strengthening presence of his Father, which he vouchsafed to him as man, and Mediator;
the Father hath not left me alone; Christ, as the word, was with the Father from all eternity, and, as the Son of God, was in heaven, and in the bosom of the Father, when he, as the son of man, was here on earth; for though he came forth from the Father into this world, by assumption of the human nature, yet the Father was always with him, and he with the Father, through the unity of the divine nature; nor did he withhold his supporting and assisting presence from him as man; nor did he withdraw, at least he had not yet withdrawn his gracious and comfortable presence from him, though he afterwards did, when upon the cross: compare with this Jn 16:32;
for I do always those things that please him; by submitting to Gospel ordinances, as to baptism, at which the Father declared his well pleasedness in him; and by complying with the ordinances of the ceremonial law, which were typical of him; and by perfectly obeying the precepts of the moral law, and bearing the penalty of it; or by suffering and dying in the room and stead of his people; all which were the will of God, and well pleasing to him.
John Wesley
8:29 The Father hath not left me alone - Never from the moment I came into the world.
Robert Jamieson, A. R. Fausset and David Brown
8:29 the Father hath not left me alone; for I do always those things that please him, &c.--that is, To you, who gnash upon Me with your teeth, and frown down all open appearance for Me, I seem to stand uncountenanced and alone; but I have a sympathy and support transcending all human applause; I came hither to do My Father's will, and in the doing of it have not ceased to please Him; therefore is He ever by Me with His approving smile, His cheering words, His supporting arm.
8:308:30: Իբրեւ զա՛յս խօսեցաւ, բազո՛ւմք հաւատացին ՚ի նա։ եզ
30. Երբ այս բաները խօսեց, շատերը հաւատացին նրան:
30 Երբ ասոնք խօսեցաւ, շատ մարդիկ իրեն հաւատացին։
Իբրեւ զայս խօսեցաւ, բազումք հաւատացին ի նա:

8:30: Իբրեւ զա՛յս խօսեցաւ, բազո՛ւմք հաւատացին ՚ի նա։ եզ
30. Երբ այս բաները խօսեց, շատերը հաւատացին նրան:
30 Երբ ասոնք խօսեցաւ, շատ մարդիկ իրեն հաւատացին։
zohrab-1805▾ eastern-1994▾ western am▾
8:3030: Когда Он говорил это, многие уверовали в Него.
8:30  ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν.
8:30. Ταῦτα (To-the-ones-these) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto) πολλοὶ ( much ) ἐπίστευσαν (they-trusted-of) εἰς (into) αὐτόν. (to-it)
8:30. haec illo loquente multi crediderunt in eumWhen he spoke these things, many believed in him.
30. As he spake these things, many believed on him.
8:30. As he was speaking these things, many believed in him.
8:30. As he spake these words, many believed on him.
As he spake these words, many believed on him:

30: Когда Он говорил это, многие уверовали в Него.
8:30  ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν.
8:30. haec illo loquente multi crediderunt in eum
When he spoke these things, many believed in him.
8:30. As he was speaking these things, many believed in him.
8:30. As he spake these words, many believed on him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32: С особою силою убеждения говорил Христос, и Его слова были так действенны, что многие из Его слушателей-иудеев уверовали в Него и, конечно, чем-нибудь заявили о происшедшей в их сердцах перемене. Но к этой группе иудеев Господь обращается с увещанием - стать на самом деле Его учениками. Недостаточно, если они будут выражать только согласие с Его учением - нужно всю свою жизнь и мышление направить по указанному Христом пути. Нужно, чтобы они познали истину, возвещаемую Христом, во всем ее объеме, - тогда они действительно будут свободны.

Истина сделает вас свободными. Христос говорит здесь о свободе от гибельного влияния, какое оказывали на иудеев раввины-фарисеи. Такая свобода могла быть приобретена только через твердое и самостоятельное усвоение и через опытное исследование возвещенной Христом истины (ср. 6:68: и сл. ; 3:33; 7:17).
Adam Clarke: Commentary on the Bible - 1831
8:30: As he spake these words, many believed on him - The same sun that hardens the clay softens the wax. This discourse, which proved the savor of death unto death to the obstinate Pharisees, became the savor of life unto life to many of the simple-hearted people.
Albert Barnes: Notes on the Bible - 1834
8:30: Many believed on him - Such was the convincing nature and force of the truths which he presented, that they believed he was the Messiah and received his doctrine. While there were many that became more obstinate and hardened under his preaching, there were many, also, who by the same truth were made penitent and believing. "The same sun that hardens the clay, softens the wax" (Clarke).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:30: many: Joh 2:23, Joh 6:14, Joh 7:31, Joh 10:42, Joh 11:45
John Gill
8:30 As he spake these words,.... Concerning his being lifted up, or his crucifixion, and the knowledge the Jews should then have of him; of the excellency and divinity of his doctrine, of his mission from the Father, and of the Father's presence with him, and of his always doing the things that are pleasing in his sight; which were spoken by him with majesty and authority, and came with power:
many believed on him: as the Son of God, and true Messiah: faith came by hearing; Christ's hearers were of different sorts; some understood him not, and disbelieved, and rejected him; others had their eyes, and their hearts opened, and received him, and his words.
Robert Jamieson, A. R. Fausset and David Brown
8:30 As he spake these words, many believed on him--Instead of wondering at this, the wonder would be if words of such unearthly, surpassing grandeur could be uttered without captivating some that heard them. And just as "all that sat in the council" to try Stephen "saw his face"--though expecting nothing but death--"as it had been the face of an angel" (Acts 6:15), so may we suppose that, full of the sweet supporting sense of His Father's presence, amidst the rage and scorn of the rulers, a divine benignity beamed from His countenance, irradiated the words that fell from Him, and won over the candid "many" of His audience.
8:318:31: Եւ ասէ՛ր Յիսուս առ Հրէայսն հաւատացեալս. Եթէ դուք կացջի՛ք ՚ի բանի իմում, ճշմարի՛տ աշակե՛րտք իմ էք[1776]. [1776] Ոմանք. ՚Ի բանին իմում։
31. Եւ Յիսուս հաւատացեալ հրեաներին ասաց. «Եթէ դուք իմ ուսուցմանը հաւատարիմ մնաք, իմ ճշմարիտ աշակերտները կը լինէք:
31 Այն ատեն Յիսուս իրեն հաւատացող Հրեաներուն ըսաւ. «Եթէ դուք իմ խօսքիս մէջ կենաք, ճշմարտապէս իմ աշակերտներս կ’ըլլաք
Եւ ասէր Յիսուս առ Հրեայսն հաւատացեալս. Եթէ դուք կացջիք ի բանի իմում, ճշմարիտ աշակերտք իմ էք:

8:31: Եւ ասէ՛ր Յիսուս առ Հրէայսն հաւատացեալս. Եթէ դուք կացջի՛ք ՚ի բանի իմում, ճշմարի՛տ աշակե՛րտք իմ էք[1776].
[1776] Ոմանք. ՚Ի բանին իմում։
31. Եւ Յիսուս հաւատացեալ հրեաներին ասաց. «Եթէ դուք իմ ուսուցմանը հաւատարիմ մնաք, իմ ճշմարիտ աշակերտները կը լինէք:
31 Այն ատեն Յիսուս իրեն հաւատացող Հրեաներուն ըսաւ. «Եթէ դուք իմ խօսքիս մէջ կենաք, ճշմարտապէս իմ աշակերտներս կ’ըլլաք
zohrab-1805▾ eastern-1994▾ western am▾
8:3131: Тогда сказал Иисус к уверовавшим в Него Иудеям: если пребудете в слове Моем, то вы истинно Мои ученики,
8:31  ἔλεγεν οὗν ὁ ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῶ ἰουδαίους, ἐὰν ὑμεῖς μείνητε ἐν τῶ λόγῳ τῶ ἐμῶ, ἀληθῶς μαθηταί μού ἐστε,
8:31. Ἔλεγεν (It-was-forthing) οὖν (accordingly,"ὁ (the-one) Ἰησοῦς (an-Iesous,"πρὸς (toward) τοὺς (to-the-ones) πεπιστευκότας ( to-having-had-come-to-trust-of ) αὐτῷ (unto-it) Ἰουδαίους ( to-Iouda-belonged ,"Ἐὰν (If-ever) ὑμεῖς (ye) μείνητε (ye-might-have-stayed) ἐν (in) τῷ (unto-the-one) λόγῳ (unto-a-forthee) τῷ (unto-the-one) ἐμῷ, (unto-mine,"ἀληθῶς (unto-un-secluded) μαθηταί (learners) μού (of-me) ἐστε, (ye-be,"
8:31. dicebat ergo Iesus ad eos qui crediderunt ei Iudaeos si vos manseritis in sermone meo vere discipuli mei eritisThen Jesus said to those Jews who believed him: If you continue in my word, you shall be my disciples indeed.
31. Jesus therefore said to those Jews which had believed him, If ye abide in my word, are ye truly my disciples;
8:31. Therefore, Jesus said to those Jews who believed in him: “If you will abide in my word, you will truly be my disciples.
8:31. Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed;
Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed:

31: Тогда сказал Иисус к уверовавшим в Него Иудеям: если пребудете в слове Моем, то вы истинно Мои ученики,
8:31  ἔλεγεν οὗν ὁ ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῶ ἰουδαίους, ἐὰν ὑμεῖς μείνητε ἐν τῶ λόγῳ τῶ ἐμῶ, ἀληθῶς μαθηταί μού ἐστε,
8:31. dicebat ergo Iesus ad eos qui crediderunt ei Iudaeos si vos manseritis in sermone meo vere discipuli mei eritis
Then Jesus said to those Jews who believed him: If you continue in my word, you shall be my disciples indeed.
8:31. Therefore, Jesus said to those Jews who believed in him: “If you will abide in my word, you will truly be my disciples.
8:31. Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed;
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32 And ye shall know the truth, and the truth shall make you free. 33 They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? 34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. 35 And the servant abideth not in the house for ever: but the Son abideth ever. 36 If the Son therefore shall make you free, ye shall be free indeed. 37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.

We have in these verses,

I. A comfortable doctrine laid down concerning the spiritual liberty of Christ's disciples, intended for the encouragement of those Jews that believed. Christ, knowing that his doctrine began to work upon some of his hearers, and perceiving that virtue had gone out of him, turned his discourse from the proud Pharisees, and addressed himself to those weak believers. When he had denounced wrath against those that were hardened in unbelief, then he spoke comfort to those few feeble Jews that believed in him. See here,

1. How graciously the Lord Jesus looks to those that tremble at his word, and are ready to receive it; he has something to say to those who have hearing ears, and will not pass by those who set themselves in his way, without speaking to them.

2. How carefully he cherishes the beginnings of grace, and meets those that are coming towards him. These Jews that believed were yet but weak; but Christ did not therefore cast them off, for he gathers the lambs in his arms. When faith is in its infancy, he has knees to prevent it, breasts for it to suck, that it may not die from the womb. In what he said to them, we have two things, which he saith to all that should at any time believe:--

(1.) The character of a true disciple of Christ: If you continue in my word, then are you my disciples indeed. When they believed on him, as the great prophet, they gave up themselves to be his disciples. Now, at their entrance into his school, he lays down this for a settled rule, that he would own none for his disciples but those that continued in his word. [1.] It is implied that there are many who profess themselves Christ's disciples who are not his disciples indeed, but only in show and name. [2.] It highly concerns those that are not strong in faith to see to it that they be sound in the faith, that, though not disciples of the highest form, they are nevertheless disciples indeed. [3.] Those who seem willing to be Christ's disciples ought to be told that they had as good never come to him, unless they come with a resolution by his grace to abide by him. Let those who have thoughts of covenanting with Christ have no thoughts of reserving a power of revocation. Children are sent to school, and bound apprentices, only for a few years; but those only are Christ's who are willing to be bound to him for the term of life. [4.] Those only that continue in Christ's word shall be accepted as his disciples indeed, that adhere to his word in every instance without partiality, and abide by it to the end without apostasy. It is menein--to dwell in Christ's word, as a man does at home, which is his centre, and rest, and refuge. Our converse with the word and conformity to it must be constant. If we continue disciples to the last, then, and not otherwise, we approve ourselves disciples indeed.

(2.) The privilege of a true disciple of Christ. Here are two precious promises made to those who thus approve themselves disciples indeed, v. 32.

[1.] "You shall know the truth, shall know all that truth which it is needful and profitable for you to know, and shall be more confirmed in the belief of it, shall know the certainty of it." Note, First, Even those who are true believers, and disciples indeed, yet may be, and are, much in the dark concerning many things which they should know. God's children are but children, and understand and speak as children. Did we not need to be taught, we should not need to be disciples. Secondly, It is a very great privilege to know the truth, to know the particular truths which we are to believe, in their mutual dependences and connections, and the grounds and reasons of our belief,--to know what is truth and what proves it to be so. Thirdly, It is a gracious promise of Christ, to all who continue in his word, that they shall know the truth as far as is needful and profitable for them. Christ's scholars are sure to be well taught.

[2.] The truth shall make you free; that is, First, The truth which Christ teaches tends to make men free, Isa. lxi. 1. Justification makes us free from the guilt of sin, by which we were bound over to the judgment of God, and bound under amazing fears; sanctification makes us free from the bondage of corruption, by which we were restrained from that service which is perfect freedom, and constrained to that which is perfect slavery. Gospel truth frees us from the yoke of the ceremonial law, and the more grievous burdens of the traditions of the elders. It makes us free from our spiritual enemies, free in the service of God, free to the privileges of sons, and free of the Jerusalem which is from above, which is free. Secondly, The knowing, entertaining, and believing, of this truth does actually make us free, free from prejudices, mistakes, and false notions, than which nothing more enslaves and entangles the soul, free from the dominion of lust and passion; and restores the soul to the government of itself, by reducing it into obedience to its Creator. The mind, by admitting the truth of Christ in the light and power, is vastly enlarged, and has scope and compass given it, is greatly elevated and raised above things of sense, and never acts with so true a liberty as when it acts under a divine command, 2 Cor. iii. 17. The enemies of Christianity pretend to free thinking, whereas really those are the freest reasonings that are guided by faith, and those are men of free thought whose thoughts are captivated and brought into obedience to Christ.

II. The offence which the carnal Jews took at this doctrine, and their objection against it. Though it was a doctrine that brought glad tidings of liberty to the captives, yet they cavilled at it, v. 33. The Pharisees grudged this comfortable word to those that believed, the standers by, who had no part nor lot in this matter; they thought themselves reflected upon and affronted by the gracious charter of liberty granted to those that believed, and therefore with a great deal of pride and envy they answered him, "We Jews are Abraham's seed, and therefore are free-born, and have not lost our birthright-freedom; we were never in bondage to any man; how sayest thou then, to us Jews, You shall be made free?" See here,

1. What it was that they were grieved at; it was an innuendo in those words, You shall be made free, as if the Jewish church and nation were in some sort of bondage, which reflected on the Jews in general, and as if all that did not believe in Christ continued in that bondage, which reflected on the Pharisees in particular. Note, The privileges of the faithful are the envy and vexation of unbelievers, Ps. cxii. 10.

2. What it was that they alleged against it; whereas Christ intimated that they needed to be made free, they urge, (1.) "We are Abraham's seed, and Abraham was a prince and a great man; though we live in Canaan, we are not descended from Canaan, nor under his doom, a servant of servants shall he be; we hold in frank-almoign--free alms, and not in villenage--by a servile tenure." It is common for a sinking decaying family to boast of the glory and dignity of its ancestors, and to borrow honour from that name to which they repay disgrace; so the Jews here did. But this was not all. Abraham was in covenant with God, and his children by his right, Rom. xi. 28. Now that covenant, no doubt, was a free charter, and invested them with privileges not consistent with a state of slavery, Rom. ix. 4. And therefore they thought they had no occasion with so great a sum as they reckoned faith in Christ to be to obtain this freedom, when they were thus free-born. Note, It is the common fault and folly of those that have pious parentage and education to trust to their privilege and boast of it, as if it would atone for the want of real holiness. They were Abraham's seed, but what would this avail them, when we find one in hell that could call Abraham father? Saving benefits are not, like common privileges, conveyed by entail to us and our issue, nor can a title to heaven be made by descent, nor may we claim as heirs at law, by making out our pedigree; our title is purely by purchase, not our own but our Redeemer's for us, under certain provisos and limitations, which if we do not observe it will not avail us to be Abraham's seed. Thus many, when they are pressed with the necessity of regeneration, turn it off with this, We are the church's children; but they are not all Israel that are of Israel. (2.) We were never in bondage to any man. Now observe, [1.] How false this allegation was. I wonder how they could have the assurance to say a thing in the face of a congregation which was so notoriously untrue. Were not the seed of Abraham in bondage to the Egyptians? Were they not often in bondage to the neighbouring nations in the time of the judges? Were they not seventy years captives in Babylon? Nay, were they not at this time tributaries to the Romans, and, though not in a personal, yet in a national bondage to them, and groaning to be made free? And yet, to confront Christ, they have the impudence to say, We were never in bondage. Thus they would expose Christ to the ill-will both of the Jews, who were very jealous for the honour of their liberty, and of the Romans, who would not be thought to enslave the nations they conquered. [2.] How foolish the application was. Christ had spoken of a liberty wherewith the truth would make them free, which must be meant of a spiritual liberty, for truth as it is the enriching, so it is the enfranchising of the mind, and the enlarging of that from the captivity of error and prejudice; and yet they plead against the offer of spiritual liberty that they were never in corporal thraldom, as if, because they were never in bondage to any man, they were never in bondage to any lust. Note, Carnal hearts are sensible of no other grievances than those that molest the body and injure their secular affairs. Talk to them of encroachments upon their civil liberty and property,--tell them of waste committed upon their lands, or damage done to their houses,--and they understand you very well, and can give you a sensible answer; the thing touches them and affects them. But discourse to them of the bondage of sin, a captivity to Satan, and a liberty by Christ,--tell them of wrong done to their precious souls, and the hazard of their eternal welfare,--and you bring certain strange things to their ears; they say of it (as those did, Ezek. xx. 49), Doth he not speak parables? This was much like the blunder Nicodemus made about being born again.

III. Our Saviour's vindication of his doctrine from these objections, and the further explication of it, v. 34-37, where he does these four things:--

1. He shows that, notwithstanding their civil liberties and their visible church-membership, yet it was possible that they might be in a state of bondage (v. 34): Whosoever commits sin, though he be of Abraham's seed, and was never in bondage to any man, is the servant of sin. Observe, Christ does not upbraid them with the falsehood of their plea, or their present bondage, but further explains what he had said for their edification. Thus ministers should with meekness instruct those that oppose them, that they may recover themselves, not with passion provoke them to entangle themselves yet more. Now here,

(1.) The preface is very solemn: Verily, verily, I say unto you; an awful asseveration, which our Saviour often used, to command a reverent attention and a ready assent. The style of the prophets was, Thus saith the Lord, for they were faithful as servants; but Christ, being a Son, speaks in his own name: I say unto you, I the Amen, the faithful witness; he pawns his veracity upon it. "I say it to you, who boast of your relation to Abraham, as if that would save you."

(2.) The truth is of universal concern, though here delivered upon a particular occasion: Whosoever commits sin is the servant of sin, and sadly needs to be made free. A state of sin is a state of bondage. [1.] See who it is on whom this brand is fastened--on him that commits sin, pas ho poion hamartian--every one that makes sin. There is not a just man upon earth, that lives, and sins not; yet every one that sins is not a servant of sin, for then God would have no servants; but he that makes sin, that makes choice of sin, prefers the way of wickedness before the way of holiness (Jer. xliv. 16, 17),-- that makes a covenant with sin, enters into league with it, and makes a marriage with it,--that makes contrivances of sin, makes provision for the flesh, and devises iniquity,--and that makes a custom of sin, who walks after the flesh, and makes a trade of sin. [2.] See what the brand is which Christ fastens upon those that thus commit sin. He stigmatizes them, gives them a mark of servitude. They are servants of sin, imprisoned under the guilt of sin, under an arrest, in hold for it, concluded under sin, and they are subject to the power of sin. He is a servant of sin, that is, he makes himself so, and is so accounted; he has sold himself to work wickedness; his lusts give law to him, he is at their beck, and is not his own master. He does the work of sin, supports its interest, and accepts its wages, Rom. vi. 16.

2. He shows them that, being in a state of bondage, their having a place in the house of God would not entitle them to the inheritance of sons; for (v. 35) the servant, though he be in the house for awhile, yet, being but a servant, abideth not in the house for ever. Services (we say) are no inheritances, they are but temporary, and not for a perpetuity; but the son of the family abideth ever. Now, (1.) This points primarily at the rejection of the Jewish church and nation. Israel had been God's son, his first-born; but they wretchedly degenerated into a servile disposition, were enslaved to the world and the flesh, and therefore, though by virtue of their birthright they thought themselves secure of their church membership, Christ tells them that having thus made themselves servants they should not abide in the house for ever. Jerusalem, by opposing the gospel of Christ, which proclaimed liberty, and adhering to the Sinai-covenant, which gendered to bondage, after its term was expired came to be in bondage with her children (Gal. iv. 24, 25), and therefore was unchurched and disfranchised, her charter seized and taken away, and she was cast out as the son of the bond-woman, Gen. xxi. 14. Chrysostom gives this sense of this place: "Think not to be made free from sin by the rites and ceremonies of the law of Moses, for Moses was but a servant, and had not that perpetual authority in the church which the Son had; but, if the Son make you free, it is well," v. 36. But, (2.) It looks further, to the rejection of all that are the servants of sin, and receive not the adoption of the sons of God; though those unprofitable servants may be in God's house awhile, as retainers to his family, yet there is a day coming when the children of the bond-woman and of the free shall be distinguished. True believers only, who are the children of the promise and of the covenant, are accounted free, and shall abide for ever in the house, as Isaac: they shall have a nail in the holy place on earth (Ezra ix. 8) and mansions in the holy place in heaven, ch. xiv. 2.

3. He shows them the way of deliverance out of the state of bondage into the glorious liberty of the children of God, Rom. viii. 21. The case of those that are the servants of sin is sad, but thanks be to God it is not helpless, it is not hopeless. As it is the privilege of all the sons of the family, and their dignity above the servants, that they abide in the house for ever; so he who is the Son, the first-born among many brethren, and the heir of all things, has a power both of manumission and of adoption (v. 36): If the Son shall make you free, you shall be free indeed. Note,

(1.) Jesus Christ in the gospel offers us our freedom; he has authority and power to make free. [1.] To discharge prisoners; this he does in justification, by making satisfaction for our guilt (on which the gospel offer is grounded, which is to all a conditional act of indemnity, and to all true believers, upon their believing, an absolute charter of pardon), and for our debts, for which we were by the law arrested and in execution. Christ, as our surety, or rather our bail (for he was not originally bound with us, but upon our insolvency bound for us), compounds with the creditor, answers the demands of injured justice with more than an equivalent, takes the bond and judgment into his own hands, and gives them up cancelled to all that by faith and repentance give him (if I may so say) a counter-security to save his honour harmless, and so they are made free; and from the debt, and every part thereof, they are for ever acquitted, exonerated, and discharged, and a general release is sealed of all actions and claims; while against those who refuse to come up to these terms the securities lie still in the Redeemer's hands, in full force. [2.] He has a power to rescue bond-slaves, and this he does in sanctification; by the powerful arguments of his gospel, and the powerful operations of his Spirit, he breaks the power of corruption in the soul, rallies the scattered forces of reason and virtue, and fortifies God's interest against sin and Satan, and so the soul is made free. [3.] He has a power to naturalize strangers and foreigners, and this he does in adoption. This is a further act of grace; we are not only forgiven and healed, but preferred; there is a charter of privileges as well as pardon; and thus the Son makes us free denizens of the kingdom of priests, the holy nation, the new Jerusalem.

(2.) Those whom Christ makes free are free indeed. It is not alethos, the word used (v. 31) for disciples indeed, but ontos--really. It denotes, [1.] The truth and certainty of the promise, the liberty which the Jews boasted of was an imaginary liberty; they boasted of a false gift; but the liberty which Christ gives is a certain thing, it is real, and has real effects. The servants of sin promise themselves liberty, and fancy themselves free, when they have broken religion's bands asunder; but they cheat themselves. None are free indeed but those whom Christ makes free. [2.] It denotes the singular excellency of the freedom promised; it is a freedom that deserves the name, in comparison with which all other liberties are no better than slaveries, so much does it turn to the honour and advantage of those that are made free by it. It is a glorious liberty. It is that which is (so ontos signifies); it is substance (Prov. viii. 21); while the things of the world are shadows, things that are not.

4. He applies this to these unbelieving cavilling Jews, in answer to their boasts of relation to Abraham (v. 37): "I know very well that you are Abraham's seed, but now you seek to kill me, and therefore have forfeited the honour of your relation to Abraham, because my word hath no place in you." Observe here,

(1.) The dignity of their extraction admitted: "I know that you are Abraham's seed, every one knows it, and it is your honour." He grants them what was true, and in what they said that was false (that they were never in bondage to any) he does not contradict them, for he studied to profit them, and not to provoke them, and therefore said that which would please them: I know that you are Abraham's seed. They boasted of their descent from Abraham, as that which aggrandized their names, and made them exceedingly honourable; whereas really it did but aggravate their crimes, and make them exceedingly sinful. Out of their own mouths will he judge vain-glorious hypocrites, who boast of their parentage and education: "Are you Abraham's seed? Why then did you not tread in the steps of his faith and obedience?"

(2.) The inconsistency of their practice with this dignity: But you seek to kill me. They had attempted it several times, and were now designing it, which quickly appeared (v. 59), when they took up stones to cast at him. Christ knows all the wickedness, not only which men do, but which they seek, and design, and endeavour to do. To seek to kill any innocent man is a crime black enough, but to compass and imagine the death of him that was King of kings was a crime the heinousness of which we want words to express.

(3.) The reason of this inconsistency. Why were they that were Abraham's seed so very inveterate against Abraham's promised seed, in whom they and all the families of the earth should be blessed? Our Saviour here tells them, It is because my word hath no place in you, ou chorei en hymin, Non capit in vobis, so the Vulgate. "My word does not take with you, you have no inclination to it, no relish of it, other things are more taking, more pleasing." Or, "It does not take hold of you, it has no power over you, makes no impression upon you." Some of the critics read it, My word does not penetrate into you; it descended as the rain, but it came upon them as the rain upon the rock, which it runs off, and did not soak into their hearts, as the rain upon the ploughed ground. The Syriac reads it, "Because you do not acquiesce in my word; you are not persuaded of the truth of it, nor pleased with the goodness of it." Our translation is very significant: It has no place in you. They sought to kill him, and so effectually to silence him, not because he had done they any harm, but because they could not bear the convincing, commanding power of his word. Note, [1.] The words of Christ ought to have a place in us, the innermost and uppermost place,--a dwelling place, as a man at home, and not as a stranger or sojourner,--a working place; it must have room to operate, to work sin out of us, and to work grace in us; it must have a ruling place, its place must be upon the throne, it must dwell in us richly. [2.] There are many that make a profession of religion in whom the word of Christ has no place; they will not allow it a place, for they do not like it; Satan does all he can to displace it; and other things possess the place it should have in us. [3.] Where the word of God has no place no good is to be expected, for room is left there for all wickedness. If the unclean spirit find the heart empty of Christ's word, he enters in, and dwells there.
Adam Clarke: Commentary on the Bible - 1831
8:31: If ye continue in my word - Or, in this doctrine of mine. It is not enough to receive God's truth - we must retain and walk in it. And it is only when we receive the truth, love it, keep it, and walk in it, that we are the genuine disciples of Christ.
Albert Barnes: Notes on the Bible - 1834
8:31: If ye continue in my word - If you continue to obey my commandments and to receive my doctrines.
Then are ye ... - This is the true test of Christian character. Joh 14:21; "he that hath my commandments and keepeth them, he it is that loveth me." See Joh 2:4; Joh 3:24; Jo2 1:6. In this place Jesus cautions them against too much confidence from their present feelings. They were just converted - converted by a single sermon. They had had no time to test their faith. Jesus assures them that if their faith should abide the test, if it should produce obedience to his commandments and a truly life, it would be proof that their faith was genuine, for the tree is known by its fruit. So we may say to all new converts, Do not repress your love or your joy, but do not be too confident. Your faith has not yet been tried, and if it does not produce a holy life it is vain, Jam 2:17-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:31: If: Joh 6:66-71, Joh 15:4-9; Sa1 12:14; Mat 24:13; Act 13:43, Act 14:22, Act 26:22; Rom 2:7; Rom 11:22; Col 1:23; Ti1 2:15, Ti1 4:16; Ti2 3:14; Heb 3:14, Heb 8:9, Heb 10:38, Heb 10:39; Jam 1:25; Jo1 2:19, Jo1 2:24
my disciples: Joh 8:36, Joh 1:47, Joh 6:55, Joh 15:8; Ti1 5:3-5
Geneva 1599
8:31 (12) Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed;
(12) The true disciples of Christ continue in his doctrine, that profiting more and more in the knowledge of the truth they may be delivered from the most grievous burden of sin, into the true liberty of righteousness and life.
John Gill
8:31 Then said Jesus to those Jews that believed on him,.... For he knew instantly who they were, and when they believed on him; and therefore he immediately turned himself to them, and thus addressed them;
if ye continue in my word; meaning the Gospel, called his, because he was both the author, and preacher, and sum, and substance of it: and to continue in it, is having cordially received it, to abide by it, and hold it fast, and not to be moved from it, by the temptations of Satan; the cunning of those that lie in wait to deceive; nor by the revilings and persecutions, the frowns and flatteries of men: and when men continue thus steadfast in it, and faithful to it, it is an evidence that it has come with power, and has a place in their hearts, and that they are the true followers of Christ:
then are ye my disciples indeed; there are two sorts of disciples of Christ; some are only nominal, and merely in profession such; and these sometimes draw back from him, discontinue in his word, and go out from among his people; which shows that they never were of them, nor are the true disciples of Jesus; for the genuine disciples of Christ continue in his Gospel, hold fast to him, the head, and remain with his people; which to do to the end, is an evidence, of their being disciples indeed.
Robert Jamieson, A. R. Fausset and David Brown
8:31 Then said Jesus to those Jews who believed, If ye continue in my word, then are ye my disciples indeed, &c.--The impression produced by the last words of our Lord may have become visible by some decisive movement, and here He takes advantage of it to press on them "continuance" in the faith, since then only were they His real disciples (compare Jn 15:3-8), and then should they experimentally "know the truth," and "by the truth be made (spiritually) free."
8:328:32: եւ ծանիջի՛ք զճշմարտութիւնն, եւ ճշմարտութիւնն ազատեսցէ՛ զձեզ։
32. Եւ կը ճանաչէք ճշմարտութիւնը, եւ ճշմարտութիւնը ձեզ կ’ազատի»:
32 Եւ ճշմարտութիւնը պիտի գիտնաք ու այն ճշմարտութիւնը ձեզ պիտի ազատէ»։
եւ ծանիջիք զճշմարտութիւնն, եւ ճշմարտութիւնն ազատեսցէ զձեզ:

8:32: եւ ծանիջի՛ք զճշմարտութիւնն, եւ ճշմարտութիւնն ազատեսցէ՛ զձեզ։
32. Եւ կը ճանաչէք ճշմարտութիւնը, եւ ճշմարտութիւնը ձեզ կ’ազատի»:
32 Եւ ճշմարտութիւնը պիտի գիտնաք ու այն ճշմարտութիւնը ձեզ պիտի ազատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:3232: и познаете истину, и истина сделает вас свободными.
8:32  καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς.
8:32. καὶ (and) γνώσεσθε ( ye-shall-acquaint ) τὴν (to-the-one) ἀλήθειαν, (to-an-un-secluding-of,"καὶ (and) ἡ (the-one) ἀλήθεια (an-un-secluding-of) ἐλευθερώσει (it-shall-en-free) ὑμᾶς. (to-ye)
8:32. et cognoscetis veritatem et veritas liberabit vosAnd you shall know the truth: and the truth shall make you free.
32. and ye shall know the truth, and the truth shall make you free.
8:32. And you shall know the truth, and the truth shall set you free.”
8:32. And ye shall know the truth, and the truth shall make you free.
And ye shall know the truth, and the truth shall make you free:

32: и познаете истину, и истина сделает вас свободными.
8:32  καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς.
8:32. et cognoscetis veritatem et veritas liberabit vos
And you shall know the truth: and the truth shall make you free.
8:32. And you shall know the truth, and the truth shall set you free.”
8:32. And ye shall know the truth, and the truth shall make you free.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:32: Ye shall know the truth - Shall have a constant experimental knowledge of its power and efficacy.
And the truth shall make you free - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law." No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See Rom 8:15. The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty.
Albert Barnes: Notes on the Bible - 1834
8:32: Shall know the truth - See the notes at Joh 7:17.
The truth shall make you free - The truth here means the Christian religion. Compare Gal 3:1; Col 1:6. The doctrines of the true religion shall make you free - that is, it will free you from the slavery of evil passions, corrupt propensities, and grovelling views. The condition of a sinner is that of a captive or a slave to sin. He is one who serves and obeys the dictates of an evil heart and the promptings of an evil nature, Rom 6:16-17; "Ye were the servants of sin;" - Rom 6:19; "Ye have yielded your members servants unto iniquity;" - Rom 6:20; Rom 7:6, Rom 7:8, Rom 7:11; Rom 8:21; Act 8:23; "Thou art in the - bond of iniquity;" Gal 4:3, Gal 4:9. The effect of the gospel is to break this hard bondage to sin and to set the sinner free. We learn from this that religion is not slavery or oppression. It is true freedom.
"He is the freeman whom the truth makes free,
And all are slaves beside." - Cowper.
The service of God is freedom from degrading vices and carnal propensities; from the slavery of passion and inordinate desires. It is a cheerful and delightful surrender of ourselves to Him whose yoke is easy and whose burden is light.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:32: ye shall: Joh 6:45, Joh 7:17, Joh 14:6, Joh 16:13; Psa 25:5, Psa 25:8, Psa 25:9; Pro 1:23, Pro 1:29, Pro 2:1-7, Pro 4:18; Sol 1:7, Sol 1:8; Isa 2:3, Isa 30:21, Isa 35:8, Isa 54:13; Jer 6:16, Jer 31:33, Jer 31:34; Hos 6:3; Mal 4:2; Mat 11:29, Mat 13:11, Mat 13:12; Ti2 3:7
and the: Joh 8:36, Joh 17:17; Psa 119:45; Isa 61:1; Rom 6:14-18, Rom 6:22, Rom 8:2, Rom 8:15; Co2 3:17, Co2 3:18; Gal 5:13; Ti2 2:25, Ti2 2:26; Jam 1:25, Jam 2:12; Pe1 2:16
Geneva 1599
8:32 And ye shall know the truth, and the truth shall (g) make you free.
(g) From the slavery of sin.
John Gill
8:32 And ye shall know the truth,.... Either the truth of the Gospel, the truth as it is in Jesus; meaning, that they should have a larger knowledge of it, while others are ever learning, and never come to the knowledge of the truth; but the spirit of truth should lead them into all truth, and cause them to grow and increase in Gospel light and knowledge; or Jesus himself, who is the way, the truth, and the life; and the sense is, that they should know more of him, of the dignity of his person, of the nature and usefulness of his offices; of the efficacy of his blood, the excellency of his righteousness, and the fulness of his grace, and that for themselves:
and the truth shall make you free; from ignorance and error, and the prejudices of education, under which the whole nation laboured, and from the thraldom of the law.
John Wesley
8:32 The truth - Written in your hearts by the Spirit of God, shall make you free - From guilt, sin, misery, Satan.
8:338:33: Պատասխանի ետուն նմա՝ եւ ասեն. Զաւակ Աբրահամո՛ւ եմք, եւ ո՛չ ումեք երբէք ծառայեցաք. զիա՞րդ ասես եթէ ազա՛տք լինիջիք[1777]։ [1777] Ոմանք. Պատասխանի ետուն նմա Հրէայքն եւ ասեն... թէ ազատ լինիցիք։
33. Նրան պատասխանեցին ու ասացին. «Աբրահամի որդիներ ենք եւ երբեք ոչ ոքի չենք ծառայել. ինչպէ՞ս ես ասում, թէ՝ ազատ կը լինէք»:
33 Պատասխան տուին իրեն. «Մենք Աբրահամին սերունդն ենք ու երբե՛ք մէկուն չծառայեցինք. դուն ի՞նչպէս կ’ըսես թէ՝ ‘Ազատ պիտի ըլլաք’»։
Պատասխանի ետուն նմա եւ ասեն. Զաւակ Աբրահամու եմք, եւ ոչ ումեք երբեք ծառայեցաք. զիա՞րդ ասես թէ` Ազատք լինիջիք:

8:33: Պատասխանի ետուն նմա՝ եւ ասեն. Զաւակ Աբրահամո՛ւ եմք, եւ ո՛չ ումեք երբէք ծառայեցաք. զիա՞րդ ասես եթէ ազա՛տք լինիջիք[1777]։
[1777] Ոմանք. Պատասխանի ետուն նմա Հրէայքն եւ ասեն... թէ ազատ լինիցիք։
33. Նրան պատասխանեցին ու ասացին. «Աբրահամի որդիներ ենք եւ երբեք ոչ ոքի չենք ծառայել. ինչպէ՞ս ես ասում, թէ՝ ազատ կը լինէք»:
33 Պատասխան տուին իրեն. «Մենք Աբրահամին սերունդն ենք ու երբե՛ք մէկուն չծառայեցինք. դուն ի՞նչպէս կ’ըսես թէ՝ ‘Ազատ պիտի ըլլաք’»։
zohrab-1805▾ eastern-1994▾ western am▾
8:3333: Ему отвечали: мы семя Авраамово и не были рабами никому никогда; как же Ты говоришь: сделаетесь свободными?
8:33  ἀπεκρίθησαν πρὸς αὐτόν, σπέρμα ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι ἐλεύθεροι γενήσεσθε;
8:33. ἀπεκρίθησαν (They-were-separated-off) πρὸς (toward) αὐτόν (to-it,"Σπέρμα (A-whorling-to) Ἀβραάμ (of-an-Abraam) ἐσμεν (we-be) καὶ (and) οὐδενὶ (unto-not-moreover-one) δεδουλεύκαμεν (we-had-come-to-bondee-of) πώποτε: (unto-whither-which-also) πῶς (Unto-whither) σὺ (thou) λέγεις (thou-forth) ὅτι (to-which-a-one," Ἐλεύθεροι ( En-freed ) γενήσεσθε ; ( ye-shall-become ?"
8:33. responderunt ei semen Abrahae sumus et nemini servivimus umquam quomodo tu dicis liberi eritisThey answered him: We are the seed of Abraham: and we have never been slaves to any man. How sayest thou: You shall be free?
33. They answered unto him, We be Abraham’s seed, and have never yet been in bondage to any man: how sayest thou, Ye shall be made free?
8:33. They answered him: “We are the offspring of Abraham, and we have never been a slave to anyone. How can you say, ‘You shall be set free?’ ”
8:33. They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?
They answered him, We be Abraham' s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free:

33: Ему отвечали: мы семя Авраамово и не были рабами никому никогда; как же Ты говоришь: сделаетесь свободными?
8:33  ἀπεκρίθησαν πρὸς αὐτόν, σπέρμα ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι ἐλεύθεροι γενήσεσθε;
8:33. responderunt ei semen Abrahae sumus et nemini servivimus umquam quomodo tu dicis liberi eritis
They answered him: We are the seed of Abraham: and we have never been slaves to any man. How sayest thou: You shall be free?
8:33. They answered him: “We are the offspring of Abraham, and we have never been a slave to anyone. How can you say, ‘You shall be set free?’ ”
8:33. They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Услышав, что Христос обещает даровать им какую-то свободу, уверовавшие во Христа иудеи обижаются на Его слова. "Значит - говорят они - Христос считает нас еще несвободными. А ведь они никогда не были ничьими рабами!" Какую "свободу" они имели ввиду, говоря это? Конечно, не политическую. Они не могли не знать, что такой свободы у них давно уже не было, что действительным владыкой иудеев был представитель римского императора, прокуратор. Свобода, какую они думают иметь, это свобода духовная, свобода от чуждого языческого влияния: язычники могли поработить их, но духа их они пленить не могли...
Adam Clarke: Commentary on the Bible - 1831
8:33: They answered - That is, the other Jews who had not believed - the carping, cavilling Pharisees already mentioned; for the words cannot be spoken of the simple people who had already believed. See Joh 8:30.
Were never in bondage to any man - This assertion was not only false, but it was ridiculous in the extreme; seeing their whole history, sacred and profane, is full of recitals of their servitude in Egypt, in Chaldea, under the Persians, under the Macedonians, and under the Romans. But those who are not under the influence of the truth of God will speak and act according to the influence of the spirit of falsehood and error. If the words are to be restrained to themselves alone, they may be understood thus: We are Abraham's seed: and we were never in bondage. Both these propositions had a faint shadow of truth.
Albert Barnes: Notes on the Bible - 1834
8:33: They answered him - Not those who believed on him, but some who stood by and heard him.
We be Abraham's seed - We are the children or descendants of Abraham. Abraham was not a slave, and they pretended that they were his real descendants, inheriting his freedom as well as his spirit. They meant that they were the direct descendants of Abraham by Isaac, his heir. Ishmael, also Abraham's son, was the son of a bondwoman Gal 4:21-23, but they were descended in a direct line from the acknowledged heir of Abraham.
Were never in bondage to any, man - This is a most remarkable declaration, and one evidently false. Their fathers had been slaves in Egypt; their nation had been enslaved in Babylon; it had repeatedly been subject to the Assyrians; it was enslaved by Herod the Great; and was, at the very time they spoke, groaning under the grievous and insupportable bondage of the Romans. But we see here:
1. That Jesus was right when he said Joh 8:44, "Ye are of your father the devil; he is a liar, and the father of it."
2. People will say anything, however false or ridiculous, to avoid and oppose the truth.
3. People groaning under the most oppressive bondage are often unwilling to acknowledge it in any manner, and are indignant at being charged with it. This is the case with all sinners.
4. Sin, and the bondage to sin, produces passion, irritation, and a troubled soul; and a person under the influence of passion regards little what he says, and is often a liar.
5. There is need of the gospel. That only can make people free, calm, collected, meek, and lovers of truth; and since every person is by nature the servant of sin, he should without delay seek an interest in that gospel which can alone make him free.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:33: We be: Joh 8:39; Lev 25:42; Mat 3:9; Luk 16:24-26
and were: Joh 19:25; Gen 15:13; Exo 1:13, Exo 1:14; Jdg 2:18, Jdg 3:8, Jdg 4:3; Ezr 9:9; Neh 5:4-8; Neh 9:27, Neh 9:28, Neh 9:36, Neh 9:37
Geneva 1599
8:33 (h) They answered him, We be (i) Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?
(h) Some of the multitude, not they that believed: for this is not the speech of men that agree with him, but of men that are against him.
(i) Born and begotten of Abraham.
John Gill
8:33 They answered him,.... Not the believing Jews, whom he peculiarly addressed, but the unbelieving Jews, who were present, and heard these things:
we be Abraham's seed; this the Jews always valued themselves upon, and reckoned themselves, on this account, upon a level with the nobles and the princes of the earth.
"Says R. Akiba (c), even the poor of Israel are to be considered as if they were , "noblemen", that are fallen from their substance, because they are the children of Abraham, Isaac, and Jacob;''
and were never in bondage to any man; which is a very great falsehood, for it was declared to Abraham himself, that his seed should serve in a land not theirs, and be afflicted four hundred years, as they were; and as the preface to the law which the Jews gloried in shows, which says, that the Lord their God brought them out of Egypt, out of the house of bondage; and they were frequently overcome by their neighbours, the Moabites, Ammonites, and Philistines, and reduced to servitude under them, until delivered by one judge, or another: and not to take notice of their seventy years' captivity in Babylon, they were at this very time under the Roman yoke, and paid tribute to Caesar; and yet such was the pride of their hearts, they would not be thought to be in bondage; and therefore, with an haughty air, add,
how sayest thou, ye shall be made free? when they thought themselves, and would fain have been thought by others, to have been free already, and so to stand in no need of being made free.
(c) Misn. Bava Kama, c. 8. sect. 6. & T. Bab. Bava Kama, fol. 86. 1. & 91. 1.
John Wesley
8:33 They - The other Jews that were by, (not those that believed,) as appears by the whole tenor of the conversation. We were never enslaved to any man - A bold, notorious untruth. At that very time they were enslaved to the Romans.
Robert Jamieson, A. R. Fausset and David Brown
8:33 They answered him, We be Abraham's seed, and were never in bondage to any man, &c.--Who said this? Not surely the very class just spoken of as won over by His divine words, and exhorted to continue in them. Most interpreters seem to think so; but it is hard to ascribe such a petulant speech to the newly gained disciples, even in the lowest sense, much less persons so gained as they were. It came, probably, from persons mixed up with them in the same part of the crowd, but of a very different spirit. The pride of the Jewish nation, even now after centuries of humiliation, is the most striking feature of their character. "Talk of freedom to us? Pray when or to whom were we ever in bondage?" This bluster sounds almost ludicrous from such a nation. Had they forgotten their long and bitter bondage in Egypt? their dreary captivity in Babylon? their present bondage to the Roman yoke, and their restless eagerness to throw it off? But probably they saw that our Lord pointed to something else--freedom, perhaps, from the leaders of sects or parties--and were not willing to allow their subjection even to these. Our Lord, therefore, though He knew what slaves they were in this sense, drives the ploughshare somewhat deeper than this, to a bondage they little dreamt of.
8:348:34: Պատասխանի ետ նոցա Յիսուս. Ամէն ամէն ասե՛մ ձեզ. թէ ամենայն որ առնէ զմեղս՝ ծառա՛յ է մեղաց։
34. Յիսուս պատասխանեց նրանց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, թէ ամէն ոք, որ մեղք է գործում, մեղքին ծառայ է:
34 Յիսուս պատասխան տուաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ ‘Ամէն ով որ մեղք կը գործէ, անիկա մեղքի ծառայ է’։
Պատասխանի ետ նոցա Յիսուս. Ամէն ամէն ասեմ ձեզ թէ` Ամենայն որ առնէ զմեղս` ծառայ է մեղաց:

8:34: Պատասխանի ետ նոցա Յիսուս. Ամէն ամէն ասե՛մ ձեզ. թէ ամենայն որ առնէ զմեղս՝ ծառա՛յ է մեղաց։
34. Յիսուս պատասխանեց նրանց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, թէ ամէն ոք, որ մեղք է գործում, մեղքին ծառայ է:
34 Յիսուս պատասխան տուաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ ‘Ամէն ով որ մեղք կը գործէ, անիկա մեղքի ծառայ է’։
zohrab-1805▾ eastern-1994▾ western am▾
8:3434: Иисус отвечал им: истинно, истинно говорю вам: всякий, делающий грех, есть раб греха.
8:34  ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν τῆς ἁμαρτίας.
8:34. ἀπεκρίθη (It-was-separated-off) αὐτοῖς (unto-them) [ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πᾶς (all) ὁ (the-one) ποιῶν (doing-unto) τὴν (to-the-one) ἁμαρτίαν (to-an-un-adjusting-along-unto) δοῦλός (a-bondee) ἐστιν (it-be) [τῆς "[of-the-one) ἁμαρτίας]: (of-an-un-adjusting-along-unto];"
8:34. respondit eis Iesus amen amen dico vobis quia omnis qui facit peccatum servus est peccatiJesus answered them: Amen, amen, I say unto you that whosoever committeth sin is the servant of sin.
34. Jesus answered them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin.
8:34. Jesus answered them: “Amen, amen, I say to you, that everyone who commits sin is a slave of sin.
8:34. Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin:

34: Иисус отвечал им: истинно, истинно говорю вам: всякий, делающий грех, есть раб греха.
8:34  ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν τῆς ἁμαρτίας.
8:34. respondit eis Iesus amen amen dico vobis quia omnis qui facit peccatum servus est peccati
Jesus answered them: Amen, amen, I say unto you that whosoever committeth sin is the servant of sin.
8:34. Jesus answered them: “Amen, amen, I say to you, that everyone who commits sin is a slave of sin.
8:34. Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:34: Whosoever committeth sin is the servant of sin - Or, δουλος εστι, etc., is the slave of sin. This was the slavery of which Christ spoke; and deliverance from it, was the liberty which he promised.
Albert Barnes: Notes on the Bible - 1834
8:34: Whosoever committeth sin ... - In this passage Jesus shows them that he did not refer to political bondage, but to the slavery of the soul to evil passions and desires.
Is the servant - Is the slave of sin. He is bound to it as a slave is to his master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:34: Verily: Joh 3:3; Mat 5:18
Whosoever: Kg1 21:25; Pro 5:22; Act 8:23; Rom 6:6, Rom 6:12, Rom 6:16, Rom 6:19, Rom 6:20, Rom 7:14, Rom 7:25, Rom 8:21; Eph 2:2; Tit 3:3; Pe2 2:19; Jo1 3:8-10
John Gill
8:34 Jesus answered them, verily verily I say unto you,.... Taking no notice of their civil liberty, to which he could easily have replied to their confusion and silence, he observes to them their moral servitude and bondage, and in the strongest manner affirms, that
whosoever committeth sin, is the servant of sin; which must be understood, not of one that commits a single act of sin, though ever so gross, as did Noah, Lot, David, Peter, and others, who yet were not the servants of sin; or of such who sin through ignorance, weakness of the flesh, and the power of Satan's temptations, and especially who commit sin with reluctance, the spirit lusting against it; nor indeed of any regenerate persons, though they are not without sin; nor do they live without the commission of it, in thought, word, or deed; and though they fall into it, they do not continue and live in it, but rise up out of it, through the grace of God, and by true repentance; and so are not to be reckoned the servants of sin, or to be of the devil. But this is to be understood of such whose bias and bent of their minds are to sin; who give up themselves unto it, and sell themselves to work wickedness; who make sin their trade, business, and employment, and are properly workers of it, and take delight and pleasure in it: these, whatever liberty, they promise themselves, are the servants of corruption; they are under the government of sin, that has dominion over them; and they obey it in the lusts thereof, and are drudges and slaves unto it, and will have no other wages at last but death, even eternal death, if grace prevent not; see Rom 6:16.
John Wesley
8:34 Jesus answered - Each branch of their objection, first concerning freedom, then concerning their being Abraham's offspring, Jn 8:37, &c. He that committeth sin, is, in fact, the slave of sin.
Robert Jamieson, A. R. Fausset and David Brown
8:34 Whosoever committeth sin--that is, liveth in the commission of it--(Compare 1Jn 3:8; Mt 7:23).
is the servant of sin--that is, the bond-servant, or slave of it; for the question is not about free service, but who are in bondage. (Compare 2Pet 2:19; Rev_ 6:16). The great truth here expressed was not unknown to heathen moralists; but it was applied only to vice, for they were total strangers to what in revealed religion is called sin. The thought of slaves and freemen in the house suggests to our Lord a wider idea.
8:358:35: Եւ ծառայն՝ ո՛չ յաւիտեան կա՛յ ՚ի տան, իսկ որդին ՚ի յաւիտեա՛ն կայ[1778]։ [1778] Ոմանք. Որդին յաւիտեան կայ ՚ի տանն։
35. Եւ ծառան յաւիտեան տան մէջ չի մնում, իսկ որդին յաւիտեան մնում է:
35 Եւ ծառան տանը մէջ յաւիտեան չի մնար, բայց որդին յաւիտեան կը մնայ։
Եւ ծառայն ոչ յաւիտեան կայ ի տան, իսկ որդին յաւիտեան կայ:

8:35: Եւ ծառայն՝ ո՛չ յաւիտեան կա՛յ ՚ի տան, իսկ որդին ՚ի յաւիտեա՛ն կայ[1778]։
[1778] Ոմանք. Որդին յաւիտեան կայ ՚ի տանն։
35. Եւ ծառան յաւիտեան տան մէջ չի մնում, իսկ որդին յաւիտեան մնում է:
35 Եւ ծառան տանը մէջ յաւիտեան չի մնար, բայց որդին յաւիտեան կը մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:3535: Но раб не пребывает в доме вечно; сын пребывает вечно.
8:35  ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα.
8:35. ὁ (the-one) δὲ (moreover) δοῦλος (a-bondee) οὐ (not) μένει (it-stayeth) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) εἰς (into) τὸν (to-the-one) αἰῶνα: (to-an-age) ὁ (the-one) υἱὸς (a-Son) μένει (it-stayeth) εἰς (into) τὸν (to-the-one) αἰῶνα. (to-an-age)
8:35. servus autem non manet in domo in aeternum filius manet in aeternumNow the servant abideth not in the house for ever: but the son abideth for ever.
35. And the bondservant abideth not in the house for ever: the son abideth for ever.
8:35. Now the slave does not abide in the house for eternity. Yet the Son does abide in eternity.
8:35. And the servant abideth not in the house for ever: [but] the Son abideth ever.
And the servant abideth not in the house for ever: [but] the Son abideth ever:

35: Но раб не пребывает в доме вечно; сын пребывает вечно.
8:35  ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα.
8:35. servus autem non manet in domo in aeternum filius manet in aeternum
Now the servant abideth not in the house for ever: but the son abideth for ever.
8:35. Now the slave does not abide in the house for eternity. Yet the Son does abide in eternity.
8:35. And the servant abideth not in the house for ever: [but] the Son abideth ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-36: Христос отвечает им, что у них нет и духа свободы: они - рабы греха. Всякий делающий грех, т. е. совершающий грех, как задачу своей жизни, как будто назначенное ему дело, конечно, вполне правильно может быть назван рабом греха. С этим едва ли кто мог спорить, потому что об этом свидетельствовало и слово Божие, и учение раввинов, жертвоприношения за грехи, и собственный опыт каждого. Таким образом, все нуждались в свободе, исключая самого Освободителя, Который теперь явился перед иудеями. К последней мысли Христос переходит, разъясняя различные положения в доме между сыном домохозяина и рабом.

"Но раб не пребывает в доме вечно: сын пребывает вечно...". Далее следовало бы ожидать приложения этого правила ко Христу и Его слушателям, но такого приложения Христос не делает ввиду ясности того вывода, какой нужно сделать из сказанного выше. Слушатели Христа, конечно, поняли, что сын - Христос, рабы - они, а дом отца - Царство Божие. Поэтому Господь далее говорит уже прямо о том, как раб может изменить свое положение в доме господина. Для этого он должен обратиться к защите сына (образ рабского подчинения греху здесь отступает на задний план, так как в доме Божием или Царстве Божием грех не может быть господином, а люди - его рабами).

Сын, т. е. Христос с полною преданностью и любовью исполняет волю Отца Своего (5:20, 30; 8:29), и Он в силах спасти, направить на истинный путь тех обитателей дома, которые еще служат Богу совершенно рабски, из страха наказания и часто лицемерно. Он может дать им силу также преданно и свободно исполнять волю Божию. "Итак, - вот следствие, какое выводит Господь из сказанного, - если Сын освободит вас, то истинно свободны будете". Об исполнении этого обещания упоминает Апостол Павел (Гал. 5:1).
Adam Clarke: Commentary on the Bible - 1831
8:35: And the servant abideth not in the house - Or, rather, Now the slave abided not in the family. As if Jesus had said: And now that I am speaking of a slave, I will add one thing more, viz. a slave has no right to any part of the inheritance in the family to which he belongs; but the son, the legitimate son, has a right. He can make any servant of the family free, though no slave can. He can divide or bestow the inheritance as he pleases. Our Lord seems here to refer to the sending away of Ishmael, mentioned, Gen 21:10-14. Only those who are genuine children can inherit the estate. If sons, then heirs: heirs of God, and joint heirs with Christ: Gal 4:21-31; Rom 8:17; and see Bishop Pearce's Paraphrase.
Albert Barnes: Notes on the Bible - 1834
8:35: The servant abideth not ... - The servant does not, of course, remain foRev_er, or until his death. with his master. If he is disobedient and wicked, the master sells him or turns him away. He is not the heir, and may at any time be expelled from the house of his master. But a son is the heir. He cannot be in this manner cast off or sold. He is privileged with the right of remaining in the family. This takes place in common life. So said the Saviour to the Jews: "You, if you are disobedient and rebellious, may at any time be rejected from being the people of God, and be deprived of your special privileges as a nation. You are in the condition of servants, and unless you are made free by the gospel, and become entitled to the privilege of the sons of God, you will be cast off like an unfaithful slave." Compare Heb 3:5-6.
Abideth not - Remains not, or has not the legal right to remain. He may at any time be rejected or sold.
In the house - In the family of his master.
For ever - During the whole time of his life.
The Son - The heir. He remains, and cannot be sold or cast off.
Ever - Continually. Till the day of his death. This is the privilege of a son, to inherit and dispose of the property.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:35: the servant: Gen 21:10; Eze 46:17; Mat 21:41-43; Gal 4:30, Gal 4:31
but: Joh 14:19, Joh 14:20; Rom 8:15-17, Rom 8:29, Rom 8:30; Gal 4:4-7; Col 3:3; Heb 3:5, Heb 3:6; Pe1 1:2-5
John Gill
8:35 And the servant abideth not in the house for ever,.... The servant of God, and of Christ, does, but not the servant of sin: there may be servants of sin in the house or church of God here below; and such were these Jews Christ is speaking to; but such shall not abide there for ever: some that get into this house are quickly discerned, as Simon Magus was, and are soon removed; and others that may stay longer, are sometimes suffered to fall into some foul sin, or into some gross error and heresy, for which they are cast out of the house or church of God, according to the rules of God's word; others make parties, draw disciples after them, and separate themselves, and go out of their own accord, to serve their own purposes: and others, when persecution and tribulation arise because of the word, they are offended and gone; this is the fan with which Christ sometimes winnows his floor, and removes the chaff; and those that continue longest, even to the end of their days, or of the world, or the second coming of Christ, as the foolish virgins, will then be discerned and separated; for the ungodly shall not stand in judgment, nor sinners in the congregation of the righteous; they shall not enter into the house above, into the house not made with hands, eternal in the heavens, which is Christ's Father's house: none but sons are brought to glory; these are the only heirs of salvation; others will be bid to depart, as workers of iniquity, as the servants of sin; even such who have made a profession of religion, and have been, and have had a standing in the house of God below. The allusion is to the case of servants in common; and, in a literal sense, it is true both of good and bad servants: good servants do not always continue in their master's house; even an Hebrew servant, that loved his master, and would not go out free at the end of his servitude; and who, after having his ear bored, is said to serve him for ever, Ex 21:6; yet that "for ever" was but until the year of jubilee, whether near or remote, as the Jewish commentators (d) in general explain it; nay, if his master died before that time, he went out free: he was not obliged to serve his son or heirs; and so say the Misnic doctors (e):
"one that is bored is obtained by boring, and he possesses himself (or becomes free) by the year of jubilee, and by the death of his master.''
And to this agrees what Maimonides (f) says;
"he that has served six years, and will not go out, lo, this is bored, and he serves until the year of jubilee, or until his master dies; and although he leaves a son, he that is bored does not serve the son; which may be learned from the letter of the words, "he shall serve him", not his son, "for ever", until the jubilee: from whence it appears, that he that is bored does not possess himself (or is free) but by the jubilee, and by the death of his master.''
And one of their writers (g) observes, that the word rendered, "shall serve him", is by Gematry, and not his son. And among the Romans, good servants were oftentimes made free, and bad ones were turned out, and put into a work house, to grind corn in mills, a sort of bridewell; and such evil servants may more especially be respected, since Christ is speaking of servants of sin:
but the Son abideth ever: the Son of God, the only begotten Son of God the Lord Jesus Christ will always continue as a Son in his own house, as the Lord and proprietor of it; and as an high priest over it, having an unchangeable priesthood; and as he that takes care of it, provides for it, and manages all the affairs thereof, the family in heaven and in earth being named of him. And as he, so all the adopted sons of God shall continue, being pillars in this house, that shall never go out: such are no more servants, nor foreigners, but fellow citizens with the saints and of the household of God; and being sons, are heirs and shall never be cast out, as the bondwoman and her son have been: but these being the children of the free, shall for ever enjoy the inheritance they are adopted to; once sons, always so; the relation ever continues; they will ever remain in the family, and being entitled to the heavenly estate, shall ever possess it.
(d) Jarchi, Aben Ezra, & ben Gersom in Exod. xxi. 6. (e) Misn. Kiddushin, c. 1. sect. 1. (f) Hilchot Abadim, c. 3. sect. 6, 7. (g) Baal Hatturim in Exod. xxi. 6.
John Wesley
8:35 And the slave abideth not in the house - All sinners shall be cast out of God's house, as the slave was out of Abraham's: but I, the Son, abide therein for ever.
Robert Jamieson, A. R. Fausset and David Brown
8:35 And the servant abideth not in the house for ever, but the Son abideth ever--that is, "And if your connection with the family of God be that of BOND-SERVANTS, ye have no natural tie to the house; your tie is essentially uncertain and precarious. But the SON'S relationship to the FATHER is a natural and essential one; it is an indefeasible tie; His abode in it is perpetual and of right: That is My relationship, My tie: If, then, ye would have your connection with God's family made real, rightful, permanent, ye must by the Son be manumitted and adopted as sons and daughters of the Lord Almighty." In this sublime statement there is no doubt a subordinate allusion to Gen 21:10, "Cast out this bondwoman and her son, for the son of this bond-woman shall not be heir with my son, with Isaac." (Compare Gal 4:22-30).
8:368:36: Իսկ արդ՝ եթէ Որդին զձեզ ազատեցուսցէ, ճշմարի՛տ ազատք լինիջիք։
36. Իսկ արդ, եթէ Որդին ձեզ ազատի, ճշմարտապէս ազատ կը լինէք:
36 Ուստի եթէ Որդին ձեզ ազատ ընէ, ճշմարտապէս ազատ պիտի ըլլաք։
Իսկ արդ եթէ Որդին զձեզ ազատեցուսցէ, ճշմարիտ ազատք լինիջիք:

8:36: Իսկ արդ՝ եթէ Որդին զձեզ ազատեցուսցէ, ճշմարի՛տ ազատք լինիջիք։
36. Իսկ արդ, եթէ Որդին ձեզ ազատի, ճշմարտապէս ազատ կը լինէք:
36 Ուստի եթէ Որդին ձեզ ազատ ընէ, ճշմարտապէս ազատ պիտի ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
8:3636: Итак, если Сын освободит вас, то истинно свободны будете.
8:36  ἐὰν οὗν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε.
8:36. ἐὰν (If-ever) οὖν (accordingly) ὁ (the-one) υἱὸς (a-Son) ὑμᾶς (to-ye) ἐλευθερώσῃ, (it-might-have-en-freed,"ὄντως (unto-being) ἐλεύθεροι ( en-freed ) ἔσεσθε . ( ye-shall-be )
8:36. si ergo Filius vos liberaverit vere liberi eritisIf therefore the son shall make you free, you shall be free indeed.
36. If therefore the Son shall make you free, ye shall be free indeed.
8:36. Therefore, if the Son has set you free, then you will truly be free.
8:36. If the Son therefore shall make you free, ye shall be free indeed.
If the Son therefore shall make you free, ye shall be free indeed:

36: Итак, если Сын освободит вас, то истинно свободны будете.
8:36  ἐὰν οὗν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε.
8:36. si ergo Filius vos liberaverit vere liberi eritis
If therefore the son shall make you free, you shall be free indeed.
8:36. Therefore, if the Son has set you free, then you will truly be free.
8:36. If the Son therefore shall make you free, ye shall be free indeed.
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Albert Barnes: Notes on the Bible - 1834
8:36: If the Son ... - The Son of God - heir of all things - who is foRev_er with God, and who has therefore the right and power to liberate men from their thraldom.
Shall make you free - Shall deliver you from the bondage and dominion of sin.
Free indeed - Truly and really free. You shall be blessed with the most valuable freedom; not from the chains and oppressions of earthly masters and monarchs, but from the bondage of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:36: Joh 8:31, Joh 8:32; Psa 19:13, Psa 119:32, Psa 119:133; Isa 49:24, Isa 49:25, Isa 61:1; Zac 9:11, Zac 9:12; Luk 4:18; Rom 8:2; Co2 3:17; Gal 5:1
John Gill
8:36 If the Son therefore shall make you free,.... Alluding to the custom of adoption by the sons or brethren in the family, which obtained in Greece, called "the adoption of brethren", as Grotius, and others have observed; or rather to a custom among the Romans, of a son's making free after his Father's death, such as were born slaves in his house. Such a case as this is supposed (h);
"a man having a son or a daughter by his maidservant, that which is born of her, since of a servant, is without doubt a servant: wherefore if he (the son) should say, this is my natural brother or my natural sister; for since my father had children by his maidservant, "whom he did not make free"; and he dying the law has made me lord of these, , "I have made these free", because of their natural kindred.''
This is allowed to be a just and good reason of manumission. Now this answers very much to the case in hand. Men are home born slaves; the chosen people of God are such by nature; they are born in sin, and are the servants of it; Christ the Son makes them free; and then they are no more foreigners and strangers, but fellow citizens with the saints, and of the household of God. This suggests, that true freedom is by Jesus Christ, the Son of God; see Gal 5:1. He it is that makes the saints free from sin; not from the being of it in this life, but from the bondage and servitude of it, from its power and dominion, and from its guilt and liableness to punishment for it, by procuring the pardon of their sins through his blood, and justifying their persons by his righteousness: he also makes them free, or delivers them from the captivity of Satan, by ransoming them out of his hands, taking the prey from the mighty, binding the strong man armed, and delivering them from him, and from the power of darkness, and putting them into his own kingdom; he does not indeed free them altogether from his temptations, but he preserves them by his power from being hurt and destroyed by him: he likewise makes his people free from the law, not only the ceremonial law, which is abolished by him, but from the moral law; not from obedience to it, as it is in his hands, and a rule of walk and conversation to them, but as in the hands of Moses, and as a covenant of works, and from the rigorous exaction of it, and from seeking justification and life by it, and from its curse and condemnation: and he gives them freedom of access to God, as their Father, through his blood and by his Spirit; and admits them to all the privileges and immunities of the church below; and gives them a right to, faith in, and an expectation of the glorious liberty of the children of God hereafter; and such are truly Christ's freemen:
ye shall be free indeed; this is true freedom; what the Jews boasted of, supposing what they said was right, was but a shadow of freedom in comparison of this; and that liberty which sinful men promise themselves in sin, is all deceit; there is no true, solid, substantial freedom but what is by Christ, the Son of God. Even that freedom which the children of God had under the legal dispensation, was a servitude, in comparison of that which the saints enjoy by Christ under the Gospel dispensation; though they were sons and heirs, yet being in bondage, differed nothing from servants, being under tutors and governors, in bondage under the elements of the world, and under the influence of a spirit of bondage unto fear; see Gal 4:1; but such that have received the spirit of adoption from Christ, they are really free: they have not only the name of children, and of freemen, but they are truly such, and wholly so; perhaps there may be some reference had to such sort of persons among the Jews, who were partly servants, and partly free: so it is said (i),
, "he who is half a servant", or partly a servant, and partly free, shall serve his master one day, and himself another.''
And such an one, as the commentators (k) say, is one who is a servant of two partners, and is made free by one of them; or who has paid half his price to his master (for his freedom), but the other half is still due: and of one in such circumstances it is said (l), that
"he that is partly a servant, and partly free, may not eat of his master's (lamb at the passover):''
but now those who are made free by Christ the Son of God, they are not in part only, but are wholly free, and have a right to all the privileges of his house, to the supper of the Lord, and to every other immunity.
(h) Theophili Antecensor. Institut. Imperat. Justinian. l. 1. tit. 6. sect. 5. p. 38. (i) Misn. Gittin, c. 4. sect. 5. & Ediot, c. 1. sect. 13. (k) Maimonides, Jarchi, & Bartenora in ib. (l) Misn. Pesachim, c. 8. sect. 1.
John Wesley
8:36 If I therefore make you free, ye - shall partake of the same privilege: being made free from all guilt and sin, ye shall abide in the house of God for ever.
8:378:37: Գիտե՛մ զի զաւակ Աբրահամու էք. այլ խնդրէք սպանանե՛լ զիս. զի բանին իմոյ չի՛ք տեղի ՚ի ձեզ[1779]։ [1779] Ոմանք. Զի բանի իմում չիք։
37. Գիտեմ, որ Աբրահամի որդիներ էք, բայց ուզում էք ինձ սպանել, որովհետեւ իմ խօսքը տեղ չունի ձեր մէջ:
37 Գիտեմ թէ Աբրահամին սերունդն էք, բայց կը փնտռէք զիս մեռցնել վասն զի իմ խօսքս ձեր ներսիդին տեղ չունի։
Գիտեմ զի զաւակ Աբրահամու էք, այլ խնդրէք սպանանել զիս, զի բանին իմոյ չիք տեղի ի ձեզ:

8:37: Գիտե՛մ զի զաւակ Աբրահամու էք. այլ խնդրէք սպանանե՛լ զիս. զի բանին իմոյ չի՛ք տեղի ՚ի ձեզ[1779]։
[1779] Ոմանք. Զի բանի իմում չիք։
37. Գիտեմ, որ Աբրահամի որդիներ էք, բայց ուզում էք ինձ սպանել, որովհետեւ իմ խօսքը տեղ չունի ձեր մէջ:
37 Գիտեմ թէ Աբրահամին սերունդն էք, բայց կը փնտռէք զիս մեռցնել վասն զի իմ խօսքս ձեր ներսիդին տեղ չունի։
zohrab-1805▾ eastern-1994▾ western am▾
8:3737: Знаю, что вы семя Авраамово; однако ищете убить Меня, потому что слово Мое не вмещается в вас.
8:37  οἶδα ὅτι σπέρμα ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν.
8:37. οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) σπέρμα (to-a-whorling-to) Ἀβραάμ (of-an-Abraam) ἐστε: (ye-be) ἀλλὰ (other) ζητεῖτέ (ye-seek-unto) με (to-me) ἀποκτεῖναι, (to-have-killed-off,"ὅτι (to-which-a-one) ὁ (the-one) λόγος (a-forthee) ὁ (the-one) ἐμὸς (mine) οὐ (not) χωρεῖ (it-spaceth-unto) ἐν (in) ὑμῖν. (unto-ye)
8:37. scio quia filii Abrahae estis sed quaeritis me interficere quia sermo meus non capit in vobisI know that you are the children of Abraham: but you seek to kill me, because my word hath no place in you.
37. I know that ye are Abraham’s seed; yet ye seek to kill me, because my word hath not free course in you.
8:37. I know that you are sons of Abraham. But you are seeking to kill me, because my word has not taken hold in you.
8:37. I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.
I know that ye are Abraham' s seed; but ye seek to kill me, because my word hath no place in you:

37: Знаю, что вы семя Авраамово; однако ищете убить Меня, потому что слово Мое не вмещается в вас.
8:37  οἶδα ὅτι σπέρμα ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν.
8:37. scio quia filii Abrahae estis sed quaeritis me interficere quia sermo meus non capit in vobis
I know that you are the children of Abraham: but you seek to kill me, because my word hath no place in you.
8:37. I know that you are sons of Abraham. But you are seeking to kill me, because my word has not taken hold in you.
8:37. I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-38: Теперь Господь обличает национальную гордость, которая мешала им познать истину и достигнуть истинной свободы. Так как Его слушатели стали на точку зрения, общую всему иудейству, гордившемуся своим происхождением от Авраама, которое будто бы одно само по себе давало им право занять место в Царстве Божием, то Господь здесь не делает различения между Своими слушателями, уверовавшими в Него, и иудеями, Ему враждебными. Пусть они и дети Авраама, но они в то же время иудеи, а иудеи стремятся умертвить Его, так как слово Его или Его учение вообще не вмещается в них или, точнее, не встречает в их душе условий для своего утверждения (глагол cwreΐn значит и вмещаться, и еще: двигаться вперед, проникать внутрь (Прем. 7:23, 25), развиваться). Оно вошло в их душу, но не захватило всего их внутреннего существа, потому что там сильно влияние других внушений - внушений, идущих от отца их. Но кого Он разумеет под "их отцом" - Христос пока не говорит.
Adam Clarke: Commentary on the Bible - 1831
8:37: My word hath no place in you - Or, this doctrine of mine hath no place to you. Ye hear the truths of God, but ye do not heed them: the word of life has no influence over you; and how can it, when you seek to kill me because I proclaim this truth to you?
It is a dismal omen when a person is regardless of the truth of God: it is more so to be provoked against it: but to persecute and endeavor to destroy those who preach it is the last degree of perverseness and obduracy. The word of God requires a heart which is empty. A heart filled with earthly projects, carnal interests ambition, thoughts of raising a fortune, and with the love of the superfluities and pleasures of life, is not fit to receive the seed of the kingdom. When a man shuts his heart against it by his passions, he at the same time opens it to all sorts of crimes. Quesnel.
From what is here said, it is manifest, says Dr. Lightfoot, that the whole tendency of our Savior's discourse is to show the Jews, that they are the seed of that serpent which was to bruise the heel of the Messiah: else what could that mean, Joh 8:44 : Ye are of your father the devil, i.e. ye are the seed of the serpent.
Albert Barnes: Notes on the Bible - 1834
8:37: I know ... - I admit that you are the descendants of Abraham. Jesus did not wish to call that in question, but he endeavored to show them that they might be his descendants and still lack entirely his spirit. See the notes at Mat 3:9.
Ye seek to kill me - Joh 5:16; Joh 7:32.
Because my word - My doctrine; the principles of my religion. You have not the spirit of my doctrine; you hate it, and you therefore seek to kill me.
Hath no place - That is, you do not embrace my doctrine, or it exerts no influence over you. The original word conveys the notion that there was no room for his doctrine in their minds. It met with obstructions, and did not penetrate into their hearts. They were so filled with pride, and prejudice, and false notions, that they would not receive his truth; and as they had not his truth or spirit, and could not bear it, they sought to kill him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:37: know: Joh 8:33; Act 13:26; Rom 9:7
but: Joh 8:6, Joh 8:40, Joh 8:59, Joh 5:16-18, Joh 7:1, Joh 7:19, Joh 7:25, Joh 10:31, Joh 11:53
because: Joh 8:43, Joh 8:45-47, Joh 5:44, Joh 12:39-43; Mat 13:15, Mat 13:19-22; Co1 2:14
Geneva 1599
8:37 (13) I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.
(13) Our wicked manners declare that we are obviously born of a wicked nature: but we are changed, and made part of the household of God according to the covenant which he made with Abraham by Christ alone, apprehended and laid hold on by faith: and this faith is known by a godly and honest life.
John Gill
8:37 I know that ye are Abraham's seed,.... In answer to the other part of the Jews' objection to Christ, and in favour of themselves, Christ owns that they were the natural seed of Abraham; for truth must be allowed to an adversary. But then this hindered not but they might be, as they were, in moral bondage to sin, and a generation of vipers, as those of them who came to John's baptism were; and might not be the sons of God, for not because they were the natural seed of Abraham, were they all the adopted sons of God; and might be cast out of the house of God, as Ishmael was cast out of Abraham's, though he was his natural seed. And what follows proves them to be under the power, and in the servitude of sin, and that they were the seed of the serpent that was to bruise the heel of the woman's seed, or put the Messiah to death, though they were the natural seed of Abraham:
but ye seek to kill me; which none but such who are under the governing power of sin, are slaves unto it, and the vassals of the devil, would ever do: the reason of which is,
because my word hath no place in you; their hearts were barred and bolted against it, with ignorance, enmity, and unbelief; it had no entrance into them; it did not come with power to their hearts, nor work effectually in them; it had no place at all in them, much less a dwelling; had it had one, it would have produced another effect in them, even love to Christ; which the doctrine of Christ, wherever it comes with power, and takes place in the soul, brings along with it; but where it does not, as here, hatred and indignation, envy and malice, more or less, show themselves. This clause is differently rendered, and so admits of different senses. The Vulgate Latin renders it, "my word does not take in you"; it did not take place in them, nor did it take with them; they could not receive it; in which sense the word is used in Mt 19:11; for the natural man cannot receive the doctrines of Christ; they are not suited to his taste: they are disagreeable to him. The Syriac version renders it, "ye are not sufficient for my word", to take it in; they were not capable of it; they could not understand it; it requires divine illumination, and a spiritual discerning, which they had not: the Persic version is, "ye are not worthy of my words"; of having the Gospel preached to them, and continued with them; they contradicting and blaspheming it, and rejecting the author of it; see Acts 13:45. The Ethiopic version renders it, "my word does not remain with you"; and to the same purpose the Arabic version, "my word is not firm in you"; as soon as it was heard by them, it was caught away from them by Satan, whose children they were; it made no lasting impressions on them, but was like water spilt upon the ground: it may be rendered, "my word does not enter into you"; it did not make its way and penetrate into their hearts; for though, when attended with the demonstration of the Spirit, and of power, it is quick and powerful, and sharper than a twoedged sword, and enters into the conscience, and penetrates to the dividing asunder of soul and spirit, and lays open the secret thoughts and intents of the heart; yet of itself is an insufficient means of conversion; it cannot make its own way; there must be an exertion of powerful and efficacious grace; which shows the hardness and obstinacy of the heart of man.
John Wesley
8:37 I know that ye are Abraham's offspring - As to the other branch of your objection, I know that, ye are Abraham's offspring, after the flesh; but not in a spiritual sense. Ye are not followers of the faith of Abraham: my word hath no place in your hearts.
Robert Jamieson, A. R. Fausset and David Brown
8:37 ye seek to kill me--He had said this to their face before: He now repeats it, and they do not deny it; yet are they held back, as by some marvellous spell--it was the awe which His combined dignity, courage, and benignity struck into them.
because my word hath no place in you--When did ever human prophet so speak of His words? They tell us of "the word of the Lord" coming to them. But here is One who holds up "His word" as that which ought to find entrance and abiding room for itself in the souls of all who hear it.
8:388:38: Ես՝ զոր տեսի առ Հօր իմում՝ խօսի՛մ. եւ դուք՝ զոր լուաք ՚ի Հօրէն ձերմէ՝ առնէ՛ք[1780]։ [1780] Ոմանք. Առ ՚ի Հօր իմում... առ ՚ի Հօրէն ձերմէ։ Բազումք. Զոր լուարուք ՚ի Հօրէն։
38. Ես խօսում եմ այն, ինչ տեսայ իմ Հօր մօտ, իսկ դուք անում էք, ինչ ձեր հօրից էք լսել»:
38 Ես ինչ որ տեսայ իմ Հօրս քով՝ զայն կը խօսիմ եւ դուք ալ ինչ որ տեսաք ձեր հօրը քով՝ զայն կ’ընէք»։
Ես զոր տեսի առ Հօր իմում` խօսիմ, եւ դուք զոր լուարուք ի Հօրէն ձերմէ` առնէք:

8:38: Ես՝ զոր տեսի առ Հօր իմում՝ խօսի՛մ. եւ դուք՝ զոր լուաք ՚ի Հօրէն ձերմէ՝ առնէ՛ք[1780]։
[1780] Ոմանք. Առ ՚ի Հօր իմում... առ ՚ի Հօրէն ձերմէ։ Բազումք. Զոր լուարուք ՚ի Հօրէն։
38. Ես խօսում եմ այն, ինչ տեսայ իմ Հօր մօտ, իսկ դուք անում էք, ինչ ձեր հօրից էք լսել»:
38 Ես ինչ որ տեսայ իմ Հօրս քով՝ զայն կը խօսիմ եւ դուք ալ ինչ որ տեսաք ձեր հօրը քով՝ զայն կ’ընէք»։
zohrab-1805▾ eastern-1994▾ western am▾
8:3838: Я говорю то, что видел у Отца Моего; а вы делаете то, что видели у отца вашего.
8:38  ἃ ἐγὼ ἑώρακα παρὰ τῶ πατρὶ λαλῶ· καὶ ὑμεῖς οὗν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε.
8:38. ἃ ( To-which ) ἐγὼ (I) ἑώρακα (I-had-come-to-discern-unto) παρὰ (beside) τῷ (unto-the-one) πατρὶ (unto-a-Father) λαλῶ: (I-speak-unto) καὶ (and) ὑμεῖς (ye) οὖν (accordingly) ἃ ( to-which ) ἠκούσατε (ye-heard) παρὰ (beside) τοῦ (of-the-one) πατρὸς (of-a-Father) ποιεῖτε. (ye-should-do-unto)
8:38. ego quod vidi apud Patrem loquor et vos quae vidistis apud patrem vestrum facitisI speak that which I have seen with my Father: and you do the things that you have seen with your father.
38. I speak the things which I have seen with Father: and ye also do the things which ye heard from father.
8:38. I speak what I have seen with my Father. And you do what you have seen with your father.”
8:38. I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
I speak that which I have seen with my Father: and ye do that which ye have seen with your father:

38: Я говорю то, что видел у Отца Моего; а вы делаете то, что видели у отца вашего.
8:38  ἃ ἐγὼ ἑώρακα παρὰ τῶ πατρὶ λαλῶ· καὶ ὑμεῖς οὗν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε.
8:38. ego quod vidi apud Patrem loquor et vos quae vidistis apud patrem vestrum facitis
I speak that which I have seen with my Father: and you do the things that you have seen with your father.
8:38. I speak what I have seen with my Father. And you do what you have seen with your father.”
8:38. I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father. 39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. 40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. 41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. 42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. 43 Why do ye not understand my speech? even because ye cannot hear my word. 44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 45 And because I tell you the truth, ye believe me not. 46 Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? 47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

Here Christ and the Jews are still at issue; he sets himself to convince and convert them, while they still set themselves to contradict and oppose him.

I. He here traces the difference between his sentiments and theirs to a different rise and origin (v. 38): I speak that which I have seen with my Father, and you do what you have seen with your father. Here are two fathers spoken of, according to the two families into which the sons of men are divided--God and the devil, and without controversy these are contrary the one to the other.

1. Christ's doctrine was from heaven; it was copied out of the counsels of infinite wisdom, and the kind intentions of eternal love. (1.) I speak that which I have seen. The discoveries Christ has made to us of God and another world are not grounded upon guess and hearsay, but upon ocular inspection; so that he was thoroughly apprized of the nature, and assured of the truth, of all he said. He that is given to be a witness to the people is an eye-witness, and therefore unexceptionable. (2.) It is what I have seen with my Father. The doctrine of Christ is not a plausible hypothesis, supported by probable arguments, but it is an exact counterpart of the incontestable truths lodged in the eternal mind. It was not only what he had heard from his Father, but what he had seen with him when the counsel of peace was between them both. Moses spoke what he heard from God, but he might not see the face of God; Paul had been in the third heaven, but what he had seen there he could not, he must not, utter; for it was Christ's prerogative to have seen what he spoke, and to speak what he had seen.

2. Their doings were from hell: "You do that which you have seen with your father. You do, by your own works, father yourselves, for it is evident whom you resemble, and therefore easy to find out your origin." As a child that is trained up with his father learns his father's words and fashions, and grows like him by an affected imitation as well as by a natural image, so these Jews, by their malicious opposition to Christ and the gospel, made themselves as like the devil as if they had industriously set him before them for their pattern.

II. He takes off and answers their vain-glorious boasts of relation to Abraham and to God as their fathers, and shows the vanity and falsehood of their pretensions.

1. They pleaded relation to Abraham, and he replies to this plea. They said, Abraham is our father, v. 39. In this they intended, (1.) To do honour to themselves, and to make themselves look great. They had forgotten the mortification given them by that acknowledgement prescribed them (Deut. xxvi. 5), A Syrian ready to perish was my father; and the charge exhibited against their degenerate ancestors (whose steps they trod in, and not those of the first founder of the family), Thy father was an Amorite, and thy mother a Hittite, Ezek. xvi. 3. As it is common for those families that are sinking and going to decay to boast most of their pedigree, so it is common for those churches that are corrupt and depraved to value themselves upon their antiquity and the eminence of their first planters. Fuimus Troes, fuit Ilium--We have been Trojans, and there once was Troy. (2.) They designed to cast an odium upon Christ as if he reflected upon the patriarch Abraham, in speaking of their father as one they had learned evil from. See how they sought an occasion to quarrel with him. Now Christ overthrows this plea, and exposes the vanity of it by a plain and cogent argument: "Abraham's children will do the works of Abraham, but you do not do Abraham's works, therefore you are not Abraham's children."

[1.] The proposition is plain: "If you were Abraham's children, such children of Abraham as could claim an interest in the covenant made with him and his seed, which would indeed put an honour upon you, then you would do the works of Abraham, for to those only of Abraham's house who kept the way of the Lord, as Abraham did, would God perform what he had spoken," Gen. xviii. 19. Those only are reckoned the seed of Abraham, to whom the promise belongs, who tread in the steps of his faith and obedience, Rom. iv. 12. Though the Jews had their genealogies, and kept them exact, yet they could not by them make out their relation to Abraham, so as to take the benefit of the old entail (performam doni--according to the form of the gift), unless they walked in the same spirit; good women's relation to Sarah is proved only by this--whose daughters you are as long as you do well, and no longer, 1 Pet. iii. 6. Note, Those who would approve themselves Abraham's seed must not only be of Abraham's faith, but do Abraham's works (James ii. 21, 22),-- must come at God's call, as he did,--must resign their dearest comforts to him,--must be strangers and sojourners in this world,--must keep up the worship of God in their families, and always walk before God in their uprightness; for these were the works of Abraham.

[2.] The assumption is evident likewise: But you do not do the works of Abraham, for you seek to kill me, a man that has told you the truth, which I have heard of God; this did not Abraham, v. 40.

First, He shows them what their work was, their present work, which they were now about; they sought to kill him; and three things are intimated as an aggravation of their intention:-- 1. They were so unnatural as to seek the life of a man, a man like themselves, bone of their bone, and flesh of their flesh, who had done them no harm, nor given them any provocation. You imagine mischief against a man, Ps. lxii. 3. 2. They were so ungrateful as to seek the life of one who had told them the truth, had not only done them no injury, but had done them the greatest kindness that could be; had not only not imposed upon them with a lie, but had instructed them in the most necessary and important truths; was he therefore become their enemy? 3. They were so ungodly as to seek the life of one who told them the truth which he had heard from God, who was a messenger sent from God to them, so that their attempt against him was quasi deicidium--an act of malice against God. This was their work, and they persisted in it.

Secondly, He shows them that this did not become the children of Abraham; for this did not Abraham. 1. "He did nothing like this." He was famous for his humanity, witness his rescue of the captives; and for his piety, witness his obedience to the heavenly vision in many instances, and some tender ones. Abraham believed God; they were obstinate in unbelief: Abraham followed God; they fought against him; so that he would be ignorant of them, and would not acknowledge them, they were so unlike him, Isa. lxiii. 16. See Jer. xxii. 15-17. 2. "He would not have done thus if he had lived now, or I had lived then." Hoc Abraham non fecisset--He would not have done this; so some read it. We should thus reason ourselves out of any way of wickedness; would Abraham, and Isaac, and Jacob have done so? We cannot expect to be ever with them, if we be never like them.

[3.] The conclusion follows of course (v. 41): "Whatever your boasts and pretensions be, you are not Abraham's children, but father yourselves upon another family (v. 41); there is a father whose deeds you do, whose spirit you are of, and whom you resemble." He does not yet say plainly that he means the devil, till they by their continued cavils forced him so to explain himself, which teaches us to treat even bad men with civility and respect, and not to be forward to say that of them, or to them, which, though true, sounds harsh. He tried whether they would suffer their own consciences to infer from what he said that they were the devil's children; and it is better to hear it from them now that we are called to repent, that is, to change our father and change our family, by changing our spirit and way, than to hear it from Christ in the great day.

2. So far were they from owning their unworthiness of relation to Abraham that they pleaded relation to God himself as their Father: "We are not born of fornication, we are not bastards, but legitimate sons; we have one Father, even God."

(1.) Some understand this literally. They were not the sons of the bondwoman, as the Ishmaelites were; nor begotten in incest, as the Moabites and Ammonites were (Deut. xxiii. 3); nor were they a spurious brood in Abraham's family, but Hebrews of the Hebrews; and, being born in lawful wedlock, they might call God Father, who instituted that honourable estate in innocency; for a legitimate seed, not tainted with divorces nor the plurality of wives, is called a seed of God, Mal. ii. 15.

(2.) Others take it figuratively. They begin to be aware now that Christ spoke of a spiritual not a carnal father, of the father of their religion; and so,

[1.] They deny themselves to be a generation of idolaters: "We are not born of fornication, are not the children of idolatrous parents, nor have been bred up in idolatrous worships." Idolatry is often spoken of as spiritual whoredom, and idolaters as children of whoredoms, Hosea ii. 4; Isa. lvii. 3. Now, if they meant that they were not the posterity of idolaters, the allegation was false, for no nation was more addicted to idolatry than the Jews before the captivity; if they meant no more than that they themselves were not idolaters, what then? A man may be free from idolatry, and yet perish in another iniquity, and be shut out of Abraham's covenant. If thou commit no idolatry (apply it to this spiritual fornication), yet if thou kill thou art become a transgressor of the covenant. A rebellious prodigal son will be disinherited, though he be not born of fornication.

[2.] They boast themselves to be true worshippers of the true God. We have not many fathers, as the heathens had, gods many and lords many, and yet were without God, as filius populi--a son of the people, has many fathers and yet none certain; no, the Lord our God is one Lord and one Father, and therefore it is well with us. Note, Those flatter themselves, and put a damning cheat upon their own souls, who imagine that their professing the true religion and worshipping the true God will save them, though they worship not God in spirit and in truth, nor are true to their profession. Now our Saviour gives a full answer to this fallacious plea (v. 42, 43), and proves, by two arguments, that they had no right to call God Father.

First, They did not love Christ: If God were your Father, you would love me. He had disproved their relation to Abraham by their going about to kill him (v. 40), but here he disproves their relation to God by their not loving and owning him. A man may pass for a child of Abraham if he do not appear an enemy to Christ by gross sin; but he cannot approve himself a child of God unless he be a faithful friend and follower of Christ. Note, All that have God for their Father have a true love to Jesus Christ, and esteem of his person, a grateful sense of his love, a sincere affection to his cause and kingdom, a complacency in the salvation wrought out by him and in the method and terms of it, and a care to keep his commandments, which is the surest evidence of our love to him. We are here in a state of probation, upon our trial how we will conduct ourselves towards our Maker, and accordingly it will be with us in the state of retribution. God has taken various methods to prove us, and this was one: he sent his Son into the world, with sufficient proofs of his sonship and mission, concluding that all that called him Father would kiss his Son, and bid him welcome who was the first-born among many brethren; see 1 John v. 1. By this our adoption will be proved or disproved--Did we love Christ, or no? If any man do not, he is so far from being a child of God that he is anathema, accursed, 1 Cor. xvi. 22. Now our Saviour proves that if they were God's children they would love him; for, saith he, I proceeded forth and came from God. They will love him; for, 1. He was the Son of God: I proceeded forth from God. Exelthon this means his divine exeleusis, or origin from the Father, by the communication of the divine essence, and also the union of the divine logos to his human nature; so Dr. Whitby. Now this could not but recommend him to the affections of all that were born of God. Christ is called the beloved, because, being the beloved of the Father, he is certainly the beloved of all the saints, Eph. i. 6. 2. He was sent of God, came from him as an ambassador to the world of mankind. He did not come of himself, as the false prophets, who had not either their mission or their message from God, Jer. xxiii. 21. Observe the emphasis he lays upon this: I came from God; neither came I of myself, but he sent me. He had both his credentials and his instructions from God; he came to gather together in one the children of God (ch. xi. 51), to bring many sons to glory, Heb. ii. 10. And would not all God's children embrace with both arms a messenger sent from their Father on such errands? But these Jews made it appear that they were nothing akin to God, by their want of affection to Jesus Christ.

Secondly, They did not understand him. It was a sign they did not belong to God's family that they did not understand the language and dialect of the family: You do not understand my speech (v. 43), ten lalian ten emen. Christ's speech was divine and heavenly, but intelligible enough to those that were acquainted with the voice of Christ in the Old Testament. Those that had made the word of the Creator familiar to them needed no other key to the dialect of the Redeemer; and yet these Jews make strange of the doctrine of Christ, and find knots in it, and I know not what stumbling stones. Could a Galilean be known by his speech? An Ephraimite by his sibboleth? And would any have the confidence to call God Father to whom the Son of God was a barbarian, even when he spoke the will of God in the words of the Spirit of God? Note, Those who are not acquainted with the divine speech have reason to fear that they are strangers to the divine nature. Christ spoke the words of God (ch. iii. 34) in the dialect of the kingdom of God; and yet they, who pretended to belong to the kingdom, understood not the idioms and properties of it, but like strangers, and rude ones too, ridiculed it. And the reason why they did not understand Christ's speech made the matter much worse: Even because you cannot hear my word, that is, "You cannot persuade yourselves to hear it attentively, impartially, and without prejudice, as it should be heard." The meaning of this cannot is an obstinate will not; as the Jews could not hear Stephen (Acts vii. 57) nor Paul, Acts xxiii. 22. Note, The rooted antipathy of men's corrupt hearts to the doctrine of Christ is the true reason of their ignorance of it, and of their errors and mistakes about it. They do not like it nor love it, and therefore they will not understand it; like Peter, who pretended he knew not what the damsel said (Matt. xxvi. 70), when in truth he knew not what to say to it. You cannot hear my words, for you have stopped your ears (Ps. lviii. 4, 5), and God, in a way of righteous judgment, has made your ears heavy, Isa. vi. 10.

III. Having thus disproved their relation both to Abraham and to God, he comes next to tell them plainly whose children they were: You are of your father the devil, v. 44. If they were not God's children, they were the devil's, for God and Satan divide the world of mankind; the devil is therefore said to work in the children of disobedience, Eph. ii. 2. All wicked people are the devil's children, children of Belial (2 Cor. vi. 15), the serpent's seed (Gen. iii. 15), children of the wicked one, Matt. xiii. 38. They partake of his nature, bear his image, obey his commands, and follow his example. Idolaters said to a stock, Thou art our father, Jer. ii. 27.

This is a high charge, and sounds very harsh and horrid, that any of the children of men, especially the church's children, should be called children of the devil, and therefore our Saviour fully proves it.

1. By a general argument: The lusts of your father you will do, thelete poiein. (1.) "You do the devil's lusts, the lusts which he would have you to fulfil; you gratify and please him, and comply with his temptation, and are led captive by him at his will: nay, you do those lusts which the devil himself fulfils." Fleshly lusts and worldly lusts the devil tempts men to; but, being a spirit, he cannot fulfil them himself. The peculiar lusts of the devil are spiritual wickedness; the lusts of the intellectual powers, and their corrupt reasonings; pride and envy, and wrath and malice; enmity to that which is good, and enticing others to that which is evil; these are lusts which the devil fulfils, and those who are under the dominion of these lusts resemble the devil, as the child does the parent. The more there is of contemplation, and contrivance, and secret complacency, in sin, the more it resembles the lusts of the devil. (2.) You will do the devil's lusts. The more there is of the will in these lusts, the more there is of the devil in them. When sin is committed of choice and not by surprise, with pleasure and not with reluctancy, when it is persisted in with a daring presumption and a desperate resolution, like theirs that said, We have loved strangers and after them we will go, then the sinner will do the devil's lusts. "The lusts of your father you delight to do;" so Dr. Hammond; they are rolled under the tongue as a sweet morsel.

2. By two particular instances, wherein they manifestly resembled the devil--murder and lying. The devil is an enemy to life, because God is the God of life and life is the happiness of man; and an enemy to truth, because God is the God of truth and truth is the bond of human society.

(1.) He was a murderer from the beginning, not from his own beginning, for he was created an angel of light, and had a first estate which was pure and good, but from the beginning of his apostasy, which was soon after the creation of man. He was anthropoktonos--homicida, a man-slayer. [1.] He was a hater of man, and so in affection an disposition a murderer of him. He has his name, Satan, from sitnah--hatred. He maligned God's image upon man, envied his happiness, and earnestly desired his ruin, was an avowed enemy to the whole race. [2.] He was man's tempter to that sin which brought death into the world, and so he was effectually the murderer of all mankind, which in Adam had but one neck. He was a murderer of souls, deceived them into sin, and by it slew them (Rom. vii. 11), poisoned man with the forbidden fruit, and, to aggravate the matter, made him his own murderer. Thus he was not only at the beginning, but from the beginning, which intimates that thus he has been ever since; as he began, so he continues, the murderer of men by his temptations. The great tempter is the great destroyer. The Jews called the devil the angel of death. [3.] He was the first wheel in the first murder that ever was committed by Cain, who was of that wicked one, and slew his brother, 1 John iii. 12. If the devil had not been very strong in Cain, he could not have done such an unnatural thing as to kill his own brother. Cain killing his brother by the instigation of the devil, the devil is called the murderer, which does not speak Cain's personal guilt the less, but the devil's the more, whose torments, we have reason to think, will be the greater, when the time comes, for all that wickedness into which he has drawn men. See what reason we have to stand upon our guard against the wiles of the devil, and never to hearken to him (for he is a murderer, and certainly aims to do us mischief, even when he speaks fair), and to wonder that he who is the murderer of the children of men should yet be, by their own consent, so much their master. Now herein these Jews were followers of him, and were murderers, like him; murderers of souls, which they led blindfold into the ditch, and made the children of hell; sworn enemies of Christ, and now ready to be his betrayers and murderers, for the same reason that Cain killed Abel. These Jews were that seed of the serpent that were to bruise the heel of the seed of the woman; Now you seek to kill me.

(2.) He was a liar. A lie is opposed to truth (1 John ii. 21), and accordingly the devil is here described to be,

[1.] An enemy to truth, and therefore to Christ. First, He is a deserter, from the truth; he abode not in the truth, did not continue in the purity and rectitude of his nature wherein he was created, but left his first state; when he degenerated from goodness, he departed from truth, for his apostasy was founded in a lie. The angels were the hosts of the Lord; those that fell were not true to their commander and sovereign, they were not to be trusted, being charged with folly and defection, Job iv. 18. By the truth here we may understand the revealed will of God concerning the salvation of man by Jesus Christ, the truth which Christ was now preaching, and which the Jews opposed; herein they did like their father the devil, who, seeing the honour put upon the human nature in the first Adam, and foreseeing the much greater honour intended in the second Adam, would not be reconciled to that counsel of God, nor stand in the truth concerning it, but, from a spirit of pride and envy, set himself to resist it, and to thwart the designs of it; and so did these Jews here, as his children and agents. Secondly, He is destitute of the truth: There is no truth in him. His interest in the world is supported by lies and falsehoods, and there is no truth, nothing you can confide in, in him, nor in any thing he says or does. The notions he propagates concerning good and evil are false and erroneous, his proofs are lying wonders, his temptations are all cheats; he has great knowledge of the truth, but having no affection to it, but on the contrary being a sworn enemy to it, he is said to have no truth in him.

[2.] He is a friend and patron of lying: When he speaketh a lie he speaketh of his own. Three things are here said of the devil with reference to the sin of lying:--First, That he is a liar; his oracles were lying oracles, his prophets lying prophets, and the images in which he was worshipped teachers of lies. He tempted our first parents with a downright lie. All his temptations are carried on by lies, calling evil good and good evil, and promising impunity in sin; he knows them to be lies, and suggests them with an intention to deceive, and so to destroy. When he now contradicted the gospel, in the scribes and Pharisees, it was by lies; and when afterwards he corrupted it, in the man of sin, it was by strong delusions, and a great complicated lie. Secondly, That when he speaks a lie he speaks of his own, ek ton idion. It is the proper idiom of his language; of his own, not of God; his Creator never put it into him. When men speak a lie they borrow it from the devil, Satan fills their hearts to lie (Acts v. 3); but when the devil speaks a lie the model of it is of his own framing, the motives to it are from himself, which bespeaks the desperate depth of wickedness into which those apostate spirits are sunk; as in their first defection they had no tempter, so their sinfulness is still their own. Thirdly, That he is the father of it, autou. 1. He is the father of every lie; not only of the lies which he himself suggests, but of those which others speak; he is the author and founder of all lies. When men speak lies, they speak from him, and as his mouth; they come originally from him, and bear his image. 2. He is the father of every liar; so it may be understood. God made men with a disposition to truth. It is congruous to reason and natural light, to the order of our faculties and the laws of society, that we should speak truth; but the devil, the author of sin, the spirit that works in the children of disobedience, has so corrupted the nature of man that the wicked are said to be estranged from the womb, speaking lies (Ps. lviii. 3); he has taught them with their tongues to use deceit, Rom. iii. 13. He is the father of liars, who begat them, who trained them up in the way of lying, whom they resemble and obey, and with whom all liars shall have their portion for ever.

IV. Christ, having thus proved all murderers and all liars to be the devil's children, leaves it to the consciences of his hearers to say, Thou art the man. But he comes in the following verses to assist them in the application of it to themselves; he does not call them liars, but shows them that they were no friends to truth, and therein resembled him who abode not in the truth, because there is no truth in him. Two things he charges upon them:--

1. That they would not believe the word of truth (v. 45), hoti ten aletheian lego, ou pisteuete moi.

(1.) Two ways it may be taken;-- [1.] "Though I tell you the truth, yet you will not believe me (hoti), that I do so." Though he gave abundant proof of his commission from God, and his affection to the children of men, yet they would not believe that he told them the truth. Now was truth fallen in the street, Isa. lix. 14, 15. The greatest truths with some gained not the least credit; for they rebelled against the light, Job xxiv. 13. Or, [2.] Because I tell you the truth (so we read it) therefore you believe me not. They would not receive him, nor entertain him as a prophet, because he told them some unpleasing truths which they did not care to hear, told them the truth concerning themselves and their own case, showed them their faces in a glass that would not flatter them; therefore they would not believe a word he said. Miserable is the case of those to whom the light of divine truth is become a torment.

(2.) Now, to show them the unreasonableness of their infidelity, he condescends to put the matter to this fair issue, v. 46. He and they being contrary, either he was in an error or they were. Now take it either way.

[1.] If he were in an error, why did they not convince him? The falsehood of pretended prophets was discovered either by the ill tendency of their doctrines (Deut. xiii. 2), or by the ill tenour of their conversation: You shall know them by their fruits; but (saith Christ) which of you, you of the sanhedrim, that take upon you to judge of prophets, which of you convinceth me of sin? They accused him of some of the worst of crimes--gluttony, drunkenness, blasphemy, sabbath-breaking, confederacy with Satan, and what not. But their accusations were malicious groundless calumnies, and such as every one that knew him knew to be utterly false. When they had done their utmost by trick and artifice, subornation and perjury, to prove some crime upon him, the very judge that condemned him owned he found no fault in him. The sin he here challenges them to convict him of is, First, An inconsistent doctrine. They had heard his testimony; could they show any thing in it absurd or unworthy to be believed, any contradiction either of himself or of the scriptures, or any corruption of truth or manners insinuated by his doctrine? ch. xviii. 20. Or, Secondly, An incongruous conversation: "Which of you can justly charge me with any thing, in word or deed, unbecoming a prophet?" See the wonderful condescension of our Lord Jesus, that he demanded not credit any further than the allowed motives of credibility supported his demands. See Jer. ii. 5, 31; Mic. vi. 3. Ministers may hence learn, 1. To walk so circumspectly as that it may not be in the power of their most strict observers to convince them of sin, that the ministry be not blamed. The only way not to be convicted of sin is not to sin. 2. To be willing to admit a scrutiny; though we are confident in many things that we are in the right, yet we should be willing to have it tried whether we be not in the wrong. See Job vi. 24.

[2.] If they were in an error, why were they not convinced by him? "If I say the truth, why do you not believe me? If you cannot convince me of error, you must own that I say the truth, and why do you not then give me credit? Why will you not deal with me upon trust?" Note, If men would but enquire into the reason of their infidelity, and examine why they do not believe that which they cannot gainsay, they would find themselves reduced to such absurdities as they could not but be ashamed of; for it will be found that the reason why we believe not in Jesus Christ is because we are not willing to part with our sins, and deny ourselves, and serve God faithfully; that we are not of the Christian religion, because we would not indeed be of any, and unbelief of our Redeemer resolves itself into a downright rebellion against our Creator.

2. Another thing charged upon them is that they would not hear the words of God (v. 47), which further shows how groundless their claim of relation to God was. Here is,

(1.) A doctrine laid down: He that is of God heareth God's words; that is, [1.] He is willing and ready to hear them, is sincerely desirous to know what the mind of God is, and cheerfully embraces whatever he knows to be so. God's words have such an authority over, and such an agreeableness with all that are born of God, that they meet them, as the child Samuel did, with, Speak, Lord, for thy servant heareth. Let the word of the Lord come. [2.] He apprehends and discerns them, he so hears them as to perceive the voice of God in them, which the natural man does not, 1 Cor. ii. 14. He that is of God is soon aware of the discoveries he makes of himself of the nearness of his name (Ps. lxxv. 1), as they of the family know the master's tread, and the master's knock, and open to him immediately (Luke xii. 36), as the sheep know the voice of their shepherd from that of a stranger, ch. x. 4, 5; Cant. ii. 8.

(2.) The application of this doctrine, for the conviction of these unbelieving Jews: You therefore hear them not; that is, "You heed not, you understand not, you believe not, the words of God, nor care to hear them, because you are not of God. Your being thus deaf and dead to the words of God is a plain evidence that you are not of God." It is in his word that God manifests himself and is present among us; we are therefore reckoned to be well or ill affected to his word; see 2 Cor. iv. 4; 1 John iv. 6. Or, their not being of God was the reason why they did not profitably hear the words of God, which Christ spoke; they did not understand and believe him, not because the things themselves were obscure or wanted evidence, but because the hearers were not of God, were not born again. If the word of the kingdom do not bring forth fruit, the blame is to be laid upon the soil, not upon the seed, as appears by the parable of the sower, Matt. xiii. 3.
Adam Clarke: Commentary on the Bible - 1831
8:38: I speak that which I have seen - I speak nothing but that unchangeable, eternal truth which I have received from the bosom of God.
Ye do that which ye have seen - Instead of ἑωρακατε, ye have seen, I think we should read ηκουσατε, ye have heard, on the authority of BCKL, fifteen others; Coptic, Ethiopic, Armenian, later Syriac in the margin, Gothic, one copy of the Itala; Origen, Cyril, and Chrysostom. This reading, says Bishop Pearce, (who has adopted it), seems preferable to the other, because it could not be said, with the same propriety, that the Jews had seen any thing with their father the devil, as it could that Jesus had seen with his.
Jesus saw the Father, for he was the Word that was with God from eternity. The Jews did not see, they only felt and heard, their father the devil. It is the interest of Satan to keep himself out of sight, and to work in the dark.
Albert Barnes: Notes on the Bible - 1834
8:38: I speak ... - Joh 3:11-13.
My Father - God.
Your father - The devil. See Joh 8:44. To see here means to learn of. They had learned of or been taught by the devil, and imitated him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:38: speak: Joh 8:26, Joh 3:32, Joh 5:19, Joh 5:30, Joh 12:49, Joh 12:50, Joh 14:10, Joh 14:24, Joh 17:8
and ye: Joh 8:41, Joh 8:44; Mat 3:7; Jo1 3:8-10
John Gill
8:38 I speak that which I have seen with my Father,.... This is an aggravation of the sin of the Jews, in seeking to kill Christ, on account of his doctrine, since it was not his own, but his Father's; was not merely human, but divine; was what he the only begotten Son, that lay in the bosom of his Father, had seen in his heart, in his purposes, and decrees, in his council, and covenant, and so was clear, complete, certain, and to be depended on:
and ye do that which ye have seen with your father; meaning the devil, whom, though they had not scan with their eyes, nor any of his personal actions; yet acted so much under his influence, and according to his will, as if they had close and intimate consultation with him, and took their plan of operation from him, and had him continually before them, as their example and pattern, to copy after. The Ethiopic version reads, "what ye have heard"; and so it is read in three of Beza's copies, and in three of Stephens's.
Robert Jamieson, A. R. Fausset and David Brown
8:38 my Father . . . your father--(See on Jn 8:23).
8:398:39: Պատասխանի ետուն նմա՝ եւ ասեն. Հայր մեր՝ Աբրահա՛մ է։ Ասէ ցնոսա Յիսուս. Եթէ որդիք Աբրահամո՛ւ էիք՝ զգործսն Աբրահամու գործէիք։
39. Նրան պատասխանեցին ու ասացին. «Մեր հայրը Աբրահամն է»: Յիսուս նրանց ասաց. «Եթէ Աբրահամի որդիներ լինէիք, Աբրահամի գործերը կը գործէիք:
39 Պատասխան տուին ու ըսին անոր. «Մեր հայրը Աբրահամն է»։ Ըսաւ անոնց Յիսուս. «Եթէ Աբրահամին որդիները ըլլայիք, Աբրահամին գործերը պիտի գործէիք։
Պատասխանի ետուն նմա եւ ասեն. Հայր մեր Աբրահամ է: Ասէ ցնոսա Յիսուս. Եթէ որդիք Աբրահամու էիք, զգործսն Աբրահամու գործէիք:

8:39: Պատասխանի ետուն նմա՝ եւ ասեն. Հայր մեր՝ Աբրահա՛մ է։ Ասէ ցնոսա Յիսուս. Եթէ որդիք Աբրահամո՛ւ էիք՝ զգործսն Աբրահամու գործէիք։
39. Նրան պատասխանեցին ու ասացին. «Մեր հայրը Աբրահամն է»: Յիսուս նրանց ասաց. «Եթէ Աբրահամի որդիներ լինէիք, Աբրահամի գործերը կը գործէիք:
39 Պատասխան տուին ու ըսին անոր. «Մեր հայրը Աբրահամն է»։ Ըսաւ անոնց Յիսուս. «Եթէ Աբրահամին որդիները ըլլայիք, Աբրահամին գործերը պիտի գործէիք։
zohrab-1805▾ eastern-1994▾ western am▾
8:3939: Сказали Ему в ответ: отец наш есть Авраам. Иисус сказал им: если бы вы были дети Авраама, то дела Авраамовы делали бы.
8:39  ἀπεκρίθησαν καὶ εἶπαν αὐτῶ, ὁ πατὴρ ἡμῶν ἀβραάμ ἐστιν. λέγει αὐτοῖς ὁ ἰησοῦς, εἰ τέκνα τοῦ ἀβραάμ ἐστε, τὰ ἔργα τοῦ ἀβραὰμ ἐποιεῖτε·
8:39. ἀπεκρίθησαν (They-were-separated-off) καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Ὁ (The-one) πατὴρ (a-father) ἡμῶν (of-us) Ἀβραάμ (an-Abraam) ἐστιν. (it-be) λέγει (It-fortheth) αὐτοῖς (unto-them,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Εἰ (If) τέκνα (producees) τοῦ (of-the-one) Ἀβραάμ (of-an-Abraam) ἐστε, (ye-be,"τὰ (to-the-ones) ἔργα (to-works) τοῦ (of-the-one) Ἀβραὰμ (of-an-Abraam) ποιεῖτε: (ye-should-do-unto)
8:39. responderunt et dixerunt ei pater noster Abraham est dicit eis Iesus si filii Abrahae estis opera Abrahae faciteThey answered and said to him: Abraham is our father. Jesus saith them: If you be the children of Abraham, do the works of Abraham.
39. They answered and said unto him, Our father is Abraham. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.
8:39. They responded and said to him, “Abraham is our father.” Jesus said to them: “If you are the sons of Abraham, then do the works of Abraham.
8:39. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.
They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham' s children, ye would do the works of Abraham:

39: Сказали Ему в ответ: отец наш есть Авраам. Иисус сказал им: если бы вы были дети Авраама, то дела Авраамовы делали бы.
8:39  ἀπεκρίθησαν καὶ εἶπαν αὐτῶ, ὁ πατὴρ ἡμῶν ἀβραάμ ἐστιν. λέγει αὐτοῖς ὁ ἰησοῦς, εἰ τέκνα τοῦ ἀβραάμ ἐστε, τὰ ἔργα τοῦ ἀβραὰμ ἐποιεῖτε·
8:39. responderunt et dixerunt ei pater noster Abraham est dicit eis Iesus si filii Abrahae estis opera Abrahae facite
They answered and said to him: Abraham is our father. Jesus saith them: If you be the children of Abraham, do the works of Abraham.
8:39. They responded and said to him, “Abraham is our father.” Jesus said to them: “If you are the sons of Abraham, then do the works of Abraham.
8:39. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-40: Слушатели недоумевают, кого имел в виду Христос, говоря, что у них какой-то особый "отец" - не такой, какой у Него. Они - от Авраама, как и Иисус. Господь же говорит им, что если они по плоти и дети Авраама, то по духу - не таковы. Они не унаследовали его добрых чувств: они стараются умертвить Его, человека, который хочет принести им пользу, возвещая истину Божию. Ясно, что они находятся под духовным влиянием другого отца.

Бейшлаг обращает здесь внимание на то, что Христос называет Себя "человеком". Значит - заключает ученый - Христос и Сам не верил в Свое Божеское достоинство. Но Христос, очевидно, это выражение "человек" употребляет ввиду того, что иудеи действительно считали Его простым человеком. Притом в арамейском языке выражение человек часто употребляется вместо личного местоимения. Наконец, если бы Христос здесь хотел сказать, что Он не более, как простой человек, то Он впал бы в противоречие с тем, что говорит далее о своем существовании до Авраама.
Adam Clarke: Commentary on the Bible - 1831
8:39: If ye were Abraham's children - Griesbach reads εϚε, ye are, instead of ητε, ye were, on the authority of BDL, Vulgate, four copies of the Itala; Origen and Augustin.
Ye would do the works of Abraham - As the son has the nature of his father in him, and naturally imitates him, so, if ye were the children of Abraham, ye would imitate him in his faith, obedience, and uprightness; but this ye do not, for ye seek to kill me - ye are watching for an opportunity to destroy me, merely because I tell you the truth: Abraham never did any thing like this; therefore, you have no spiritual relationship to him.
Albert Barnes: Notes on the Bible - 1834
8:39: Abraham is our father - We are descended from Abraham. Of this the Jews boasted much, as being descended from such an illustrious man. See the notes at Mat 3:9. As Jesus did not expressly say who he meant Joh 8:38 when he said they did the works of their father, they obstinately persisted in pretending not to understand him, as if they had said, "We acknowledge no other father but Abraham, and to charge us with being the offspring of another is slander and calumny."
If ye were Abraham's children - The words "sons" and "children" are often used to denote those who imitate another or who have his spirit. See the notes at Mat 1:1. Here it means, "if you were worthy to be called the children of Abraham, or if you had his spirit."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:39: Abraham: Joh 8:33
If: Joh 8:37; Mat 3:9, Mat 5:45; Rom 2:28, Rom 2:29, Rom 4:12, Rom 4:16, Rom 9:7; Gal 3:7, Gal 3:29; Jam 2:22-24
John Gill
8:39 They answered and said unto him,.... On account of his making mention of a father, whose works they did, and whom they imitated:
Abraham is our father; meaning their only one, nor had they any other:
Jesus saith unto them, if ye were Abraham's children, ye would do the works of Abraham; for who should children imitate but their parents? Abraham was a merciful, charitable, and hospitable man, as well as a man of strict justice and integrity; he feared God, believed in him, and was ready to receive every message and revelation which came from him; and they are his genuine children and offspring, who walk in the steps of his faith, charity, justice, and piety: and this is a rule which the Jews themselves give (m), whereby the seed of Abraham may be known:
"whoever is merciful to the creature (man), it is evident that he is of the seed of Abraham, our father; but whoever has not mercy on the creature, it is a clear case that he is not of the seed of Abraham our father.''
And if this is a sure rule of judging, these men could not be the seed of Abraham, who were a merciless, barbarous, and cruel generation. Another of their writers (n) has this observation, agreeably to the way of reasoning Christ uses;
"a disciple is to be judged of according to his manners; he that walks in the ways of the Lord, he is of the disciples of Abraham, our father, seeing he is used to his manners, and learns of his works; but the disciple who is corrupt in his manners, though he is of the children of Israel, lo, he is not of the "disciples of Abraham", seeing he is not accustomed to his manners.''
Whence it appears, that they say these things not to distinguish themselves from other people who claimed a descent from Abraham, as the Ishmaelites or Saracens did; as did also the Spartans or Lacedemonians; for so writes Areus their king, to Onias the high priest of the Jews,
"it is found in writing, that the Lacedemonians and Jews are brethren, and that they are of the stock of Abraham,'' (1 Maccab. 12:20,21)
But to distinguish those who were religious and virtuous among the Jews themselves, from those that were not; and so our Lord means not to deny, that the Jews, though they were evil men, were the seed of Abraham, according to the flesh; but that they were not so in a spiritual sense, they did not tread in his steps, or do the works he did. The Persic version reads in the singular number, "ye would do the work of Abraham"; and if any particular work is designed, it is most likely to be the work of faith, since it was that which Abraham was famous for; and the doing of which denominated men, even Gentiles, the children of Abraham, and which the Jews were wanting in, they disbelieving and rejecting the Messiah.
(m) T. Bab. Betza, fol. 82. 2. (n) Abarbinel Naehaleth Abot, fol. 183. 1.
Robert Jamieson, A. R. Fausset and David Brown
8:39 If ye were Abraham's children, ye would do the works of Abraham--He had just said He "knew they were Abraham's children," that is, according to the flesh; but the children of his faith and holiness they were not, but the reverse.
8:408:40: Այլ այժմիկ խնդրէք սպանանե՛լ զիս. զայր մի որ ձեզ զճշմարտութիւնն խօսեցայ՝ զոր լուայ ՚ի Հօրէ իմմէ. զայդ՝ Աբրահամ ո՛չ արար[1781]։ [1781] Ոսկան. Այլ այժմ խնդրէք։ Յոմանս պակասի. Սպանանել զիս՝ զայր մի։
40. Իսկ այժմ ուզում էք սպանել մի մարդու՝ ինձ, որ ձեզ ասացի ճշմարտութիւնը, որը լսել եմ իմ Հօրից. այդպիսի բան Աբրահամը չարեց.
40 Բայց հիմա կը փնտռէք սպաննել զիս, այնպիսի մարդ մը, որ ձեզի ճշմարտութիւնը խօսեցայ, որ Աստուծմէ լսեցի։ Աբրահամ այդ բանը չըրաւ։
Այլ այժմիկ խնդրէք սպանանել զիս, զայր մի` որ ձեզ զճշմարտութիւն խօսեցայ, զոր լուայ [48]ի Հօրէ իմմէ``. զայդ Աբրահամ ոչ արար:

8:40: Այլ այժմիկ խնդրէք սպանանե՛լ զիս. զայր մի որ ձեզ զճշմարտութիւնն խօսեցայ՝ զոր լուայ ՚ի Հօրէ իմմէ. զայդ՝ Աբրահամ ո՛չ արար[1781]։
[1781] Ոսկան. Այլ այժմ խնդրէք։ Յոմանս պակասի. Սպանանել զիս՝ զայր մի։
40. Իսկ այժմ ուզում էք սպանել մի մարդու՝ ինձ, որ ձեզ ասացի ճշմարտութիւնը, որը լսել եմ իմ Հօրից. այդպիսի բան Աբրահամը չարեց.
40 Բայց հիմա կը փնտռէք սպաննել զիս, այնպիսի մարդ մը, որ ձեզի ճշմարտութիւնը խօսեցայ, որ Աստուծմէ լսեցի։ Աբրահամ այդ բանը չըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:4040: А теперь ищете убить Меня, Человека, сказавшего вам истину, которую слышал от Бога: Авраам этого не делал.
8:40  νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο ἀβραὰμ οὐκ ἐποίησεν.
8:40. νῦν (now) δὲ (moreover) ζητεῖτέ (ye-seek-unto) με (to-me) ἀποκτεῖναι, (to-have-killed-off,"ἄνθρωπον (to-a-mankind) ὃς (which) τὴν (to-the-one) ἀλήθειαν (to-an-un-secluding-of) ὑμῖν (unto-ye) λελάληκα (I-had-come-to-speak-unto) ἣν (to-which) ἤκουσα (I-heard) παρὰ (beside) τοῦ (of-the-one) θεοῦ: (of-a-Deity) τοῦτο (to-the-one-this) Ἀβραὰμ (an-Abraam) οὐκ (not) ἐποίησεν. (it-did-unto)
8:40. nunc autem quaeritis me interficere hominem qui veritatem vobis locutus sum quam audivi a Deo hoc Abraham non fecitBut now you seek to kill me, a man who have spoken the truth to you, which I have heard of God. This Abraham did not.
40. But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham.
8:40. But now you are seeking to kill me, a man who has spoken the truth to you, which I have heard from God. This is not what Abraham did.
8:40. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.
But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham:

40: А теперь ищете убить Меня, Человека, сказавшего вам истину, которую слышал от Бога: Авраам этого не делал.
8:40  νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο ἀβραὰμ οὐκ ἐποίησεν.
8:40. nunc autem quaeritis me interficere hominem qui veritatem vobis locutus sum quam audivi a Deo hoc Abraham non fecit
But now you seek to kill me, a man who have spoken the truth to you, which I have heard of God. This Abraham did not.
8:40. But now you are seeking to kill me, a man who has spoken the truth to you, which I have heard from God. This is not what Abraham did.
8:40. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.
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Albert Barnes: Notes on the Bible - 1834
8:40: Ye seek to kill me - See Joh 8:37.
This did not Abraham - Or such things Abraham did not do. There are two things noted here in which they differed from Abraham:
1. In seeking to kill him, or in possessing a murderous and bloody purpose.
2. In rejecting the truth as God Rev_ealed it. Abraham was distinguished for love to man as well as God. He liberated the captives Gen 14:14-16; was distinguished for hospitality to strangers Gen 18:1-8; and received the Revelations of God to him, however mysterious, or however trying their observance, Gen 12:1-4; Gen 15:4-6; 22. It was for these things that he is so much commended in the New Testament Rom 4:9; Rom 9:9; Gal 3:6; and, as the Jews sought to kill Jesus instead of treating him hospitably and kindly, they showed that they had none of the spirit of Abraham.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:40: now: Joh 8:37; Psa 37:12, Psa 37:32; Gal 4:16, Gal 4:29; Jo1 3:12-15; Rev 12:4, Rev 12:12, Rev 12:13, Rev 12:17
a man: Joh 8:26, Joh 8:38, Joh 8:56
this: Rom 4:12
John Gill
8:40 But now ye seek to kill me,.... A temper and disposition very foreign from that of Abraham's:
a man that hath told you the truth, which I have heard of God; to seek to kill a man is a very great crime, and punishable with death; to kill an innocent one, that had done no sin, who was pure, holy, harmless, and inoffensive to God and man, was an aggravation of the iniquity; and to kill a prophet, and one more than a prophet, who brought a revelation from God himself, and declared the whole truth of the Gospel, and particularly that of his divine, eternal sonship, which incensed them against him, and put them upon seeking to take away his life, still increased the sin.
This did not Abraham: the sense is not, that Abraham did not tell the truth he had heard of God; for he did instruct, and command his children after him, to walk in the ways of the Lord, which he had learned from him; but that Abraham did not reject any truth that was revealed unto him, and much less seek to take away the life of any person that brought it to him; and indeed not the life of any man that deserved not to die: and our Lord suggests, that if he had been on the spot now, he would not have done as these his posterity did, since he saw his day by faith, and rejoiced in the foresight of it, Jn 8:56. The Jew (o) makes an objection from these words against the deity of Christ;
"you see (says he) that Jesus declares concerning himself that he is not God, but man; and so says Paul concerning him, Rom 5:15; and so Jesus, in many places, calls himself the son of man: for do we find in any place that he calls himself God, as the Nazarenes believe.''
To which may be replied, that Jesus does not declare in these words, nor in any other place, that he is not God; he says no such thing; he only observes, that he was a man, as he really was: nor is his being man any contradiction to his being God; for he is both God and man; and so those that believe in him affirm: and though Christ does not in express terms call himself God, yet he owned himself to be the Son of God, Mk 14:61, and said such things of himself, as manifestly declared him to be God; and upon account of which the Jews concluded, that he not only made himself equal with God, but that he made himself God, Jn 5:17. Besides, he suffered himself to be called God by a disciple of his, which he would never have done, had he not been really and truly God, Jn 20:28; yea, he seems to call himself so, when being tempted by Satan, he observed to him what is written, "thou shalt not tempt the Lord thy God", Mt 4:7. The reason why he so often calls himself the son of man is, because it was more suitable to him in his state of humiliation; and indeed, there was no need for him to assert his deity in express words, since his works and miracles most clearly proved that he was God: and as for the Apostle Paul, though he sometimes speaks of him as a man, he also says of him, that he is God over all, blessed for ever; and calls him the great God, and our Saviour, and God manifest in the flesh, Rom 9:5.
(o) R. Isaac Chizzuk Emuna, par. 2. c. 48. p. 436. & par. 1. c. 10. p. 118.
Robert Jamieson, A. R. Fausset and David Brown
8:40 this did not Abraham--In so doing ye act in direct opposition to him.
8:418:41: Դուք առնէ՛ք զգործս հօրն ձերոյ։ Ասեն ցնա. Մեք ՚ի պոռնկութենէ չե՛մք ծնեալ. մի է Հայր մեր, Աստուած։
41. դուք ձեր հօր գործերն էք անում»: Նրան ասացին. «Մենք պոռնկութիւնից չենք ծնուել. մեր Հայրը մէկ է՝ Աստուած»:
41 Դուք ձեր հօրը գործերը կ’ընէք»։ Այն ատեն ըսին անոր. «Մենք պոռնկութենէ չենք ծնած, մենք մէկ Հայր ունինք, որ է Աստուած»։
Դուք առնէք զգործս հօրն ձերոյ: Ասեն ցնա. Մեք ի պոռնկութենէ չեմք ծնեալ. մի է Հայր մեր, Աստուած:

8:41: Դուք առնէ՛ք զգործս հօրն ձերոյ։ Ասեն ցնա. Մեք ՚ի պոռնկութենէ չե՛մք ծնեալ. մի է Հայր մեր, Աստուած։
41. դուք ձեր հօր գործերն էք անում»: Նրան ասացին. «Մենք պոռնկութիւնից չենք ծնուել. մեր Հայրը մէկ է՝ Աստուած»:
41 Դուք ձեր հօրը գործերը կ’ընէք»։ Այն ատեն ըսին անոր. «Մենք պոռնկութենէ չենք ծնած, մենք մէկ Հայր ունինք, որ է Աստուած»։
zohrab-1805▾ eastern-1994▾ western am▾
8:4141: Вы делаете дела отца вашего. На это сказали Ему: мы не от любодеяния рождены; одного Отца имеем, Бога.
8:41  ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν [οὗν] αὐτῶ, ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα· ἕνα πατέρα ἔχομεν τὸν θεόν.
8:41. ὑμεῖς (Ye) ποιεῖτε (ye-do-unto) τὰ (to-the-ones) ἔργα (to-works) τοῦ (of-the-one) πατρὸς (of-a-father) ὑμῶν. (of-ye) εἶπαν (They-said) αὐτῷ (unto-it,"Ἡμεῖς (We) ἐκ (out) πορνείας (of-a-harloting-of) οὐκ (not) ἐγεννήθημεν: (we-were-generated-unto) ἕνα (to-one) πατέρα (to-a-Father) ἔχομεν (we-hold) τὸν (to-the-one) θεόν. (to-a-Deity)
8:41. vos facitis opera patris vestri dixerunt itaque ei nos ex fornicatione non sumus nati unum patrem habemus DeumYou do the works of your father. They said therefore to him: We are not born of fornication: we have one Father, even God.
41. Ye do the works of your father. They said unto him, We were not born of fornication; we have one Father, God.
8:41. You do the works of your father.” Therefore, they said to him: “We were not born out of fornication. We have one father: God.”
8:41. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, [even] God.
Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, [even] God:

41: Вы делаете дела отца вашего. На это сказали Ему: мы не от любодеяния рождены; одного Отца имеем, Бога.
8:41  ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν [οὗν] αὐτῶ, ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα· ἕνα πατέρα ἔχομεν τὸν θεόν.
8:41. vos facitis opera patris vestri dixerunt itaque ei nos ex fornicatione non sumus nati unum patrem habemus Deum
You do the works of your father. They said therefore to him: We are not born of fornication: we have one Father, even God.
8:41. You do the works of your father.” Therefore, they said to him: “We were not born out of fornication. We have one father: God.”
8:41. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, [even] God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-43: Слушатели понимают, что Христос говорит о духовном их отце. Таким отцом мог быть назван какой-нибудь бог языческий, которого они могли иногда послушаться. Но современные Христу иудеи, по их собственному заявлению, не походят на своих предков, которые изменяли Богу истинному. Их отцы, т. е. ближайшие предки, начиная со времени восстановления иудейского государства после плена Вавилонского, в идолопоклонство не впадали уже ни разу. У них один Бог, общий Отец народа. Они свято чтут Его закон и далеки от всяких поползновений уклониться к политеизму (ср. Мал. 2:10: "не все ли мы имеем одного Отца? Не Бог ли создал нас"). Христос, однако, не признает соответствующим истине и такое их заявление, Божии дети любили бы Его, потому что Он исшел от Бога и пришел сюда, на землю, по Его воле. Они любили бы Его, как своего брата. Теперь же они смотрят на Него как на иноплеменника: они не понимают речи Его (lalia), т. е. Его разговора, языка. Почему это? Потому, конечно - можно бы добавить здесь - что они на самом деле чужды Богу и Христу, Им посланному: Христос и они говорят как будто на разных языках.

Потому что не можете слышать слова Моего. Эти слова - не ответ на вопрос, заключающийся в первой половине 43-го стиха. В самом деле, нежелание слушать, о котором здесь говорится, не есть еще достаточная причина, которая могла бы объяснить, почему мы не понимаем чужой речи. Можно и не желать слушать кого-нибудь и все-таки понимать, что этот человек говорит. Так и здесь непонимание речи Христа иудеями не зависело прямо от того, что они не в состоянии были понимать ее. Для этого могли быть и другие причины. Поэтому во второй половине 43-го стиха лучше видеть усиление мысли, высказанной в первой половине стиха, и весь стих можно передать в таком виде: "Почему вы не понимаете (т. е. не хотите понять) речи Моей (lalian mou)? Так Я спрашиваю вас потому, что (как видно) вы даже не можете понять слова Моего (logon mou т. е. учения Моего)".
Adam Clarke: Commentary on the Bible - 1831
8:41: Ye do the deeds of your father - You have certainly another father than Abraham - one who has instilled his own malignant nature into you; and, as ye seek to murder me for telling you the truth, ye must be the offspring of him who was a murderer from the beginning, and stood not in the truth, Joh 8:44.
We be not born of fornication - We are not a mixed, spurious breed - our tribes and families have been kept distinct - we are descended from Abraham by his legal wife Sarah; and we are no idolaters.
We have one Father, even God - In the spiritual sense of father and son, we are not a spurious, that is, an idolatrous race; because we acknowledge none as our spiritual father, and worship none as such, but the true God. See Bishop Pearce.
Albert Barnes: Notes on the Bible - 1834
8:41: The deeds of your father - See Joh 8:38. Jesus repeats the charge, and yet repeats it as if unwilling to name Satan as their father. He chose that they should infer whom he meant, rather than bring a charge so direct and repelling. When the Saviour delivered an awful or an offensive truth, he always approached the mind so that the truth might make the deepest impression.
We be not born of fornication - The people still professed not to understand him; and since Jesus had denied that they were the children of Abraham, they affected to suppose that he meant they were a mixed, spurious race; that they had no right to the covenant privileges of the Jews; that they were not worshippers of the true God. Hence, they said, We are not thus descended. We have the evidence of our genealogy. We are worshippers of the true God, descended from those who acknowledged him, and we acknowledge no other God and Father than him. To be children of fornication is an expression denoting in the Scriptures idolatry, or the worship of other gods than the true God, Isa 1:21; Isa 57:3; Heb 1:2; Heb 2:4. This they denied. They affirmed that they acknowledged no God for their Father but the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:41: do: Joh 8:38, Joh 8:44
We be: Isa 57:3-7; Eze 23:45-47; Hos 1:2, Hos 2:2-5; Mal 2:11
we have: Exo 4:22; Deu 14:1; Isa 63:16, Isa 64:8; Jer 3:19, Jer 31:20; Eze 16:20, Eze 16:21; Mal 1:6
John Gill
8:41 Ye do the deeds of your father,.... Not Abraham, but the devil.
Then said they unto him, we be not born of fornication: meaning either literally, that they were not a brood of bastards, children of whoredom, illegitimately begotten in unlawful copulation, or wedlock; or figuratively, that they were not the children of idolaters, idolatry being called fornication in Scripture; but that they were the holy seed of Israel, and children of the prophets, who had retained the pure word, and the true worship of God, though in all this they might have been contradicted and refuted; to which they add,
we have one Father, even God; Israel being called by God his Son, and firstborn to them belonged the adoption, in a national sense, and of this they boasted; though few of them were the children of God by special adoption, or God their Father by regenerating grace.
John Wesley
8:41 Ye do the deeds of your father - He is not named yet. But when they presumed to call God their Father, then he is expressly called the devil, Jn 8:44.
Robert Jamieson, A. R. Fausset and David Brown
8:41 We be not born of fornication . . . we have one Father, God--meaning, as is generally allowed, that they were not an illegitimate race in point of religion, pretending only to be God's people, but were descended from His own chosen Abraham.
8:428:42: Ասէ ցնոսա Յիսուս. Եթէ Աստուած էր Հայր ձեր, սիրէի՛ք արդեւք զիս, զի ես յԱստուծոյ ելի՝ եւ եկի. եւ ո՛չ եթէ յանձնէ՛ ինչ եկի, այլ նա՛ առաքեաց զիս։
42. Յիսուս նրանց ասաց. «Եթէ Աստուած ձեր Հայրը լինէր, ինձ իրապէս կը սիրէիք, որովհետեւ ես Աստծուց ելայ ու եկայ. եւ ոչ թէ ինքս ինձ եկայ, այլ նա՛ ուղարկեց ինձ:
42 Յիսուս ըսաւ անոնց. «Եթէ Աստուած ձեր Հայրը ըլլար, պիտի սիրէիք զիս. վասն զի ես Աստուծմէ ելայ ու եկայ. ո՛չ թէ ես ինքիրմէս եկայ, հապա անիկա զիս ղրկեց։
Ասէ ցնոսա Յիսուս. Եթէ Աստուած էր Հայր ձեր, սիրէիք արդեւք զիս. զի ես յԱստուծոյ ելի եւ եկի, եւ ոչ եթէ յանձնէ ինչ եկի, այլ նա առաքեաց զիս:

8:42: Ասէ ցնոսա Յիսուս. Եթէ Աստուած էր Հայր ձեր, սիրէի՛ք արդեւք զիս, զի ես յԱստուծոյ ելի՝ եւ եկի. եւ ո՛չ եթէ յանձնէ՛ ինչ եկի, այլ նա՛ առաքեաց զիս։
42. Յիսուս նրանց ասաց. «Եթէ Աստուած ձեր Հայրը լինէր, ինձ իրապէս կը սիրէիք, որովհետեւ ես Աստծուց ելայ ու եկայ. եւ ոչ թէ ինքս ինձ եկայ, այլ նա՛ ուղարկեց ինձ:
42 Յիսուս ըսաւ անոնց. «Եթէ Աստուած ձեր Հայրը ըլլար, պիտի սիրէիք զիս. վասն զի ես Աստուծմէ ելայ ու եկայ. ո՛չ թէ ես ինքիրմէս եկայ, հապա անիկա զիս ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:4242: Иисус сказал им: если бы Бог был Отец ваш, то вы любили бы Меня, потому что Я от Бога исшел и пришел; ибо Я не Сам от Себя пришел, но Он послал Меня.
8:42  εἶπεν αὐτοῖς ὁ ἰησοῦς, εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ᾽ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾽ ἐκεῖνός με ἀπέστειλεν.
8:42. εἶπεν (It-had-said) αὐτοῖς (unto-them,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Εἰ (If) ὁ (the-one) θεὸς (a-Deity) πατὴρ (a-Father) ὑμῶν (of-ye) ἦν (it-was) ἠγαπᾶτε (ye-were-excessing-off-unto) ἂν (ever) ἐμέ, (to-ME,"ἐγὼ (I) γὰρ (therefore) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐξῆλθον (I-had-came-out) καὶ (and) ἥκω: (I-arrive) οὐδὲ (not-moreover) γὰρ (therefore) ἀπ' (off) ἐμαυτοῦ (of-myself) ἐλήλυθα, (I-hath-had-come-to-come,"ἀλλ' (other) ἐκεῖνός (the-one-thither) με (to-me) ἀπέστειλεν. (it-set-off)
8:42. dixit ergo eis Iesus si Deus pater vester esset diligeretis utique me ego enim ex Deo processi et veni neque enim a me ipso veni sed ille me misitJesus therefore said to them: If God were your Father, you would indeed love me. For from God I proceeded and came. For I came not of myself: but he sent me.
42. Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me.
8:42. Then Jesus said to them: “If God were your father, certainly you would love me. For I proceeded and came from God. For I did not come from myself, but he sent me.
8:42. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me:

42: Иисус сказал им: если бы Бог был Отец ваш, то вы любили бы Меня, потому что Я от Бога исшел и пришел; ибо Я не Сам от Себя пришел, но Он послал Меня.
8:42  εἶπεν αὐτοῖς ὁ ἰησοῦς, εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ᾽ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾽ ἐκεῖνός με ἀπέστειλεν.
8:42. dixit ergo eis Iesus si Deus pater vester esset diligeretis utique me ego enim ex Deo processi et veni neque enim a me ipso veni sed ille me misit
Jesus therefore said to them: If God were your Father, you would indeed love me. For from God I proceeded and came. For I came not of myself: but he sent me.
8:42. Then Jesus said to them: “If God were your father, certainly you would love me. For I proceeded and came from God. For I did not come from myself, but he sent me.
8:42. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:42: If God were your Father, ye would love me - I came from God, and it would be absurd to suppose that you would persecute me if you were under the influence of God. The children of the same father should not murder each other.
Albert Barnes: Notes on the Bible - 1834
8:42: If God were your Father - If you had the spirit of God, or love to him, or were worthy to be called his children.
Ye would love me - Jesus was "the brightness of the Father's glory and the express image of his person," Heb 1:3. "Everyone that loveth him that begat, loveth him also that is begotten of him," Jo1 5:1. From this we see:
1. that all who truly love God, love his Son Jesus Christ.
2. that men that pretend that they love God, and reject his Son, have no evidence that they are the friends of God.
3. that those who reject the Bible cannot be the friends of God. If they loved God, they would love Him who came from him, and who bears his image.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:42: If: Joh 5:23, Joh 15:23, Joh 15:24; Mal 1:6; Co1 16:22; Jo1 5:1, Jo1 5:2
for: Joh 1:14, Joh 16:27, Joh 16:28, Joh 17:8, Joh 17:25; Rev 22:1
neither: Joh 5:43, Joh 7:28, Joh 7:29, Joh 12:49, Joh 14:10, Joh 17:8, Joh 17:25; Gal 4:4; Jo1 4:9, Jo1 4:10, Jo1 4:14
John Gill
8:42 Jesus said unto them, if God were your Father,.... By adoption; and this was discovered by the grace of regeneration; or in other words, if they had been born of God,
ye would love me; for in regeneration love to Christ is always implanted: it is a fruit of the Spirit, which always comes along with the superabounding grace of God in conversion; whoever are begotten again, according to abundant mercy, love an unseen Jesus; and where there is no love to Christ, there can be no regeneration: such persons are not born again; nor is God their Father, at least manifestatively:
for I proceeded forth; and came from God; the former of these phrases is observed by many learned men to be used by the Septuagint, of a proper natural birth, as in Gen 15:4; and here designs the eternal generation of Christ, as the Son of God, being the only begotten of the Father, and the Son of the Father in truth and love; and the other is to be understood of his mission from him, as Mediator:
neither came I of myself; or did not take the office to himself, without being called unto it, and invested with it, by his Father:
but he sent me; not by force, or against the will of Christ, or by change of place, but by assumption of nature; he sent him at the time agreed upon, in human nature, to obtain eternal redemption for his people: and upon both these accounts Christ is to be loved by all regenerate persons, or who have God for their Father; both on account of his being the Son of God, of the same nature and essence with him, see 1Jn 5:1; and on account of his mission into this world, as Mediator, since he was sent, and came to be the Saviour of lost sinners.
John Wesley
8:42 I proceeded forth - As God, and come - As Christ.
Robert Jamieson, A. R. Fausset and David Brown
8:42 If God were your Father, ye would love me--"If ye had anything of His moral image, as children have their father's likeness, ye would love Me, for I am immediately of Him and directly from Him." But "My speech" (meaning His peculiar style of expressing Himself on these subjects) is unintelligible to you because ye cannot take in the truth which it conveys.
8:438:43: Ընդէ՞ր զխօ՛սս իմ ո՛չ գիտէք դուք. վասն զի ո՛չ կարէք լսել զբա՛նն իմ[1782]։ [1782] Ոմանք. Վասն զի ոչ կամիք լսել։
43. Ինչո՞ւ դուք իմ խօսածը չէք հասկանում. որովհետեւ իմ խօսքը չէք կարող լսել:
43 Ինչո՞ւ դուք իմ խօսքերս չէք հասկնար։ Անոր համար որ չէք կրնար խօսքիս մտիկ ընել։
Ընդէ՞ր զխօսս իմ ոչ գիտէք դուք. վասն զի ոչ կարէք լսել զբանն իմ:

8:43: Ընդէ՞ր զխօ՛սս իմ ո՛չ գիտէք դուք. վասն զի ո՛չ կարէք լսել զբա՛նն իմ[1782]։
[1782] Ոմանք. Վասն զի ոչ կամիք լսել։
43. Ինչո՞ւ դուք իմ խօսածը չէք հասկանում. որովհետեւ իմ խօսքը չէք կարող լսել:
43 Ինչո՞ւ դուք իմ խօսքերս չէք հասկնար։ Անոր համար որ չէք կրնար խօսքիս մտիկ ընել։
zohrab-1805▾ eastern-1994▾ western am▾
8:4343: Почему вы не понимаете речи Моей? Потому что не можете слышать слова Моего.
8:43  διὰ τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν.
8:43. διὰ (Through) τί (to-what-one) τὴν (to-the-one) λαλιὰν (to-a-speaking-unto) τὴν (to-the-one) ἐμήν (to-mine) οὐ (not) γινώσκετε; (ye-acquaint,"ὅτι (to-which-a-one) οὐ (not) δύνασθε ( ye-able ) ἀκούειν (to-hear) τὸν (to-the-one) λόγον (to-a-forthee) τὸν (to-the-one) ἐμόν. (to-mine?"
8:43. quare loquellam meam non cognoscitis quia non potestis audire sermonem meumWhy do you not know my speech? Because you cannot hear my word.
43. Why do ye not understand my speech? because ye cannot hear my word.
8:43. Why do you not recognize my speech? It is because you are not able to hear my word.
8:43. Why do ye not understand my speech? [even] because ye cannot hear my word.
Why do ye not understand my speech? [even] because ye cannot hear my word:

43: Почему вы не понимаете речи Моей? Потому что не можете слышать слова Моего.
8:43  διὰ τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν.
8:43. quare loquellam meam non cognoscitis quia non potestis audire sermonem meum
Why do you not know my speech? Because you cannot hear my word.
8:43. Why do you not recognize my speech? It is because you are not able to hear my word.
8:43. Why do ye not understand my speech? [even] because ye cannot hear my word.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:43: Why do ye not understand my speech? - Την λαλιαν την εμην, This my mode of speaking - when illustrating spiritual by natural things: λαλια refers to the manner of speaking; λογος, to the matter or subject on which he spoke. For λαλιαν, the Codex Bezae had originally αληθειαν: why do ye not acknowledge this Truth of mine? A few other MSS. agree in this reading.
Because ye cannot hear my word - That is, ye cannot bear my doctrine: it comes too close to you; it searches your hearts, detects your hypocrisy, and exposes your iniquitous intentions and designs; and as ye are determined not to leave your sins, so ye are purposed not to hear my doctrine.
Albert Barnes: Notes on the Bible - 1834
8:43: Why do ye not ... - My meaning is clear, if you were disposed to understand me.
Even because ye cannot hear my word - The word "hear" in this place is to be understood in the sense of bear or tolerate, as in Joh 6:60. His doctrine was offensive to them. They hated it, and hence they perverted his meaning, and were resolved not to understand him. Their pride, vanity, and wickedness opposed it. The reason why sinners do not understand the Bible and its doctrines is because they cannot bear them. They hate them, and their hatred produces want of candor, a disposition to cavil and to pervert the truth, and an obstinate purpose that it shall not be applied to their case. Hence, they embrace every form of false doctrine, and choose error rather than truth, and darkness rather than light. A disposition to believe God is one of the best helps for understanding the Bible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:43: do: Joh 8:27, Joh 5:43, Joh 7:17, Joh 12:39, Joh 12:40; Pro 28:5; Isa 44:18; Hos 14:9; Mic 4:12; Rom 3:11
ye cannot: Joh 6:60; Isa 6:9; Jer 6:10; Act 7:51; Rom 8:7, Rom 8:8
Geneva 1599
8:43 Why do ye not understand my (k) speech? [even] because ye cannot hear my word.
(k) Or, language: as though he said, "You do not understand what I say any more than if I spoke in a strange and unknown language to you."
John Gill
8:43 Why do ye not understand my speech?.... Language, idiom, dialect, and form of speaking, in a figurative way; for they did not know what he meant by liberty, and bondage, and by having another father than Abraham, or by his own procession and coming forth from God:
even because ye cannot hear my word; as they had no spiritual discerning and understanding of the doctrine of Christ, which showed them to be carnal, and natural men, and not regenerate ones, and the children of God; so they had an aversion to it, and could not bear to hear it.
John Wesley
8:43 Ye cannot - Such is your stubbornness and pride, hear - Receive, obey my word. Not being desirous to do my will, ye cannot understand my doctrine, Jn 7:17.
8:448:44: Դուք՝ ՚ի հօրէ ՚ի Սատանայէ՛ էք, եւ զցանկութիւնս հօ՛րն ձերոյ կամիք առնել. զի նա մարդասպա՛ն էր իսկզբանէ, եւ ՚ի ճշմարտութեան ո՛չ եկաց. զի ո՛չ գոյ ճշմարտութիւն ՚ի նմա. յորժամ խօսիցի՛ սուտ՝ յիւրո՛ց անտի խօսի. զի սո՛ւտ է եւ հա՛յր նորա[1783]։ [1783] Ոմանք. ՚Ի Հօրէ Սատանայէ էք, եւ ցանկութիւն... եւ ՚ի ճշմարտութիւն ոչ եկաց... զի յորժամ խօսեսցի սուտ... հայրն նորա։
44. Դուք հօր կողմից սատանայի զաւակներ էք, եւ ձեր հօր ցանկութիւններն էք ուզում կատարել, թէեւ նա ի սկզբանէ մարդասպան էր եւ ճշմարտութեան մէջ չմնաց, որովհետեւ նրա մէջ ճշմարտութիւն չկար: Երբ որ նա սուտ խօսի, ինքն իրենից է խօսում, քանի որ նա սուտ է եւ ստի հայր:
44 Դուք ձեր հօրմէն Սատանայէն էք ու ձեր հօրը բաղձանքը կ’ուզէք ընել։ Անիկա սկիզբէն մարդասպան էր եւ ճշմարտութեան մէջ չկեցաւ, վասն զի անոր ներսիդին ճշմարտութիւն չկայ։ Երբ անիկա ստութիւն խօսի, բուն իրեններէն կը խօսի, քանզի անիկա ստախօս է եւ անոր հայրը։
Դուք ի հօրէ ի Սատանայէ էք, եւ զցանկութիւնս հօրն ձերոյ կամիք առնել. զի նա մարդասպան էր ի սկզբանէ, եւ ի ճշմարտութեան ոչ եկաց, զի ոչ գոյ ճշմարտութիւն ի նմա. յորժամ խօսիցի սուտ, յիւրոց անտի խօսի. զի սուտ է եւ հայր նորա:

8:44: Դուք՝ ՚ի հօրէ ՚ի Սատանայէ՛ էք, եւ զցանկութիւնս հօ՛րն ձերոյ կամիք առնել. զի նա մարդասպա՛ն էր իսկզբանէ, եւ ՚ի ճշմարտութեան ո՛չ եկաց. զի ո՛չ գոյ ճշմարտութիւն ՚ի նմա. յորժամ խօսիցի՛ սուտ՝ յիւրո՛ց անտի խօսի. զի սո՛ւտ է եւ հա՛յր նորա[1783]։
[1783] Ոմանք. ՚Ի Հօրէ Սատանայէ էք, եւ ցանկութիւն... եւ ՚ի ճշմարտութիւն ոչ եկաց... զի յորժամ խօսեսցի սուտ... հայրն նորա։
44. Դուք հօր կողմից սատանայի զաւակներ էք, եւ ձեր հօր ցանկութիւններն էք ուզում կատարել, թէեւ նա ի սկզբանէ մարդասպան էր եւ ճշմարտութեան մէջ չմնաց, որովհետեւ նրա մէջ ճշմարտութիւն չկար: Երբ որ նա սուտ խօսի, ինքն իրենից է խօսում, քանի որ նա սուտ է եւ ստի հայր:
44 Դուք ձեր հօրմէն Սատանայէն էք ու ձեր հօրը բաղձանքը կ’ուզէք ընել։ Անիկա սկիզբէն մարդասպան էր եւ ճշմարտութեան մէջ չկեցաւ, վասն զի անոր ներսիդին ճշմարտութիւն չկայ։ Երբ անիկա ստութիւն խօսի, բուն իրեններէն կը խօսի, քանզի անիկա ստախօս է եւ անոր հայրը։
zohrab-1805▾ eastern-1994▾ western am▾
8:4444: Ваш отец диавол; и вы хотите исполнять похоти отца вашего. Он был человекоубийца от начала и не устоял в истине, ибо нет в нем истины. Когда говорит он ложь, говорит свое, ибо он лжец и отец лжи.
8:44  ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾽ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῶ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.
8:44. ὑμεῖς (Ye) ἐκ (out) τοῦ (of-the-one) πατρὸς (of-a-father) τοῦ (of-the-one) διαβόλου (of-casted-through) ἐστὲ (ye-be) καὶ (and) τὰς (to-the-ones) ἐπιθυμίας (to-passionings-upon-unto) τοῦ (of-the-one) πατρὸς (of-a-father) ὑμῶν (of-ye) θέλετε (ye-determine) ποιεῖν. (to-do-unto) ἐκεῖνος (The-one-thither) ἀνθρωποκτόνος (mankind-killed) ἦν (it-was) ἀπ' (off) ἀρχῆς, (of-a-firsting,"καὶ (and) ἐν (in) τῇ (unto-the-one) ἀληθείᾳ (unto-an-un-secluding-of) οὐκ (not) ἔστηκεν, (it-was-standing,"ὅτι (to-which-a-one) οὐκ (not) ἔστιν (it-be) ἀλήθεια (an-un-secluding-of) ἐν (in) αὐτῷ. (unto-it) ὅταν (Which-also-ever) λαλῇ (it-speaketh-unto,"τὸ (to-the-one) ψεῦδος, (to-a-falsity) ἐκ (out) τῶν (of-the-ones) ἰδίων ( of-private-belonged ) λαλεῖ, (it-speaketh-unto,"ὅτι (to-which-a-one) ψεύστης (a-falsifier) ἐστὶν (it-be) καὶ (and) ὁ (the-one) πατὴρ (a-father) αὐτοῦ. (of-it)
8:44. vos ex patre diabolo estis et desideria patris vestri vultis facere ille homicida erat ab initio et in veritate non stetit quia non est veritas in eo cum loquitur mendacium ex propriis loquitur quia mendax est et pater eiusYou are of your father the devil: and the desires of your father you will do. He was a murderer from the beginning: and he stood not in the truth, because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.
44. Ye are of father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and stood not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.
8:44. You are of your father, the devil. And you will carry out the desires of your father. He was a murderer from the beginning. And he did not stand in the truth, because the truth is not in him. When he speaks a lie, he speaks it from his own self. For he is a liar, and the father of lies.
8:44. Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it:

44: Ваш отец диавол; и вы хотите исполнять похоти отца вашего. Он был человекоубийца от начала и не устоял в истине, ибо нет в нем истины. Когда говорит он ложь, говорит свое, ибо он лжец и отец лжи.
8:44  ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾽ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῶ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.
8:44. vos ex patre diabolo estis et desideria patris vestri vultis facere ille homicida erat ab initio et in veritate non stetit quia non est veritas in eo cum loquitur mendacium ex propriis loquitur quia mendax est et pater eius
You are of your father the devil: and the desires of your father you will do. He was a murderer from the beginning: and he stood not in the truth, because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.
8:44. You are of your father, the devil. And you will carry out the desires of your father. He was a murderer from the beginning. And he did not stand in the truth, because the truth is not in him. When he speaks a lie, he speaks it from his own self. For he is a liar, and the father of lies.
8:44. Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44: После всего сказанного, когда ясно стало, что иудеи не дети Божии по духу, возникал вопрос: чьи же они дети? И Христос прямо и решительно заявляет, что их духовным отцом является диавол.

Человекоубийца от начала, т. е. с тех пор, как существуют люди. Христос, конечно, имеет здесь в виду сказание кн. Бытия о грехопадении прародителей (3:1-19); но, кроме того, диавол и впоследствии являлся убийцею людей, действуя на них через силы природы (Лк. 10:19) и через злых людей (1Ин. 3:10, 12). И это также мог иметь в виду здесь Христос.

Лжец и отец лжи. С самого начала обольстив людей обещанием, что они станут богами, диавол и потом непрестанно действует в том же направлении; он умножает везде ложь, стараясь, чтобы люди не знали Бога и не исполняли Его воли (Откр. 12:9; 20:3, 8, 10).

Не устоял в истине - правильнее: "не стоял в истине", конечно, в то время, когда люди еще стояли в истине, т. е. знали истинного Бога и держались того, что открывал им Бог. Христос хочет сказать здесь, что не состояние в истине для диавола есть нечто привычное, непрерывно продолжающееся с тех самых пор, как его узнали люди.

Говорит свое, т. е. ложь стала как бы его второй натурой.
Adam Clarke: Commentary on the Bible - 1831
8:44: Ye are of your father the devil - Ye are the seed of the old serpent. See on Joh 8:37 (note).
The lusts of your father - Like father like son. What Satan desires, ye desire; because ye are filled with his nature. Awful state of unregenerate men! They have the nearest alliance to Satan; they partake of his nature and have in them the same principles and propensities which characterize the very nature and essence of the devil! Reader, canst thou rest in this state? Apply to God, through Christ, that thou mayest be born again.
He was a murderer from the beginning - It was through him that Adam transgressed; in consequence of which death entered into the world, and slew him and all his posterity. This was the sentiment of the Jews themselves. In Sohar Kadash, the wicked are called, "The children of the old serpent, who slew Adam and all his descendants." See Schoettgen.
Abode not in the truth - He stood not in the truth - was once in a state of glorious felicity, but fell from it; and, being deprived of all good himself, he could not endure that others should enjoy any; therefore by his lies he deceived Eve, and brought her, her husband, and, through them, their posterity, into his own condemnation.
He speaketh of his own - Εκ των ιδιων λαλει, He speaketh of his own offspring, or, from his own disposition, for he is the father and fountain of all error and falsity; and all who are deceived by him, and partake of his disposition, falsity and cruelty, are his offspring, for he is a liar, and the father of it - και ὁ πατηρ αυτου - literally, his father also. There is considerable difficulty in this verse. The Cainites, and the Archontites, mentioned by Epiphanius, read it thus: "Ye are the children of your father the devil, because he is a liar, and his father was a liar. He was a man-slayer, and he did not remain in the truth. When he speaketh, he speaketh a lie of his own, (progenitors understood), because his father also was a liar." The consequences which the above heretics drew from this verse were the following. They said that the father of the Jews was a demon; that he also had a demon for his father; and that he had a demon for his father, etc. The Archontites maintained that Cain had a demon for his father, the spirit which our Lord speaks of here; and that the Jews proceeded from the race of Cain.
Grotius, supposing that the devil who tempted Eve was not the prince of devils, but rather a subordinate one, seems to think he may be understood here, he is a liar, and his father also, which is the literal translation of the latter clause of the text, ὡς και ὁ πατηρ αυτου, as it has been read by many of the primitive fathers.
Mr. Wakefield, by changing το, before ψευδος, into τις, gives the text the following translation: - "The devil is your father, and ye willingly perform the lusts of your father. He was a man-slayer from the first, and continued not in the truth, because there is no truth in him. When Any One speaketh a lie, he speaketh according to his own kindred: for his father also is a liar." Our own translation, that refers πατηρ αυτου to ψευδος, a lie, and not to ψευϚης, a liar, is probably the most correct.
Albert Barnes: Notes on the Bible - 1834
8:44: Ye are of your father the devil - That is, you have the temper, disposition, or spirit of the devil. You are influenced by him, you imitate him, and ought therefore to be called his children. See also Jo1 3:8-10; Act 13:10; "Thou child of the devil."
The devil - See the notes at Mat 4:1.
The lusts - The desires or the wishes. You do what pleases him.
Ye will do - The word "will," here, is not an auxiliary verb. It does not simply express futurity, or that such a thing will take place, but it implies an act of volitions. This you will or choose to do. The same mode of speech occurs in Joh 5:40. In what respects they showed that they were the children of the devil he proceeds to state:
1. in their murderous disposition;
2. in rejecting the truth;
3. in being favorable to falsehood and error.
He was a murderer from the beginning - That is, from the beginning of the world, or in the first records of him he is thus represented. This refers to the seduction of Adam and Eve. Death was denounced against sin, Gen 2:17. The devil deceived our first parents, and they became subject to death, Gen. 3. As he was the cause why death came into the world, he may be said to have been a murderer in that act, or from the beginning. We see here that the tempter mentioned in Gen. 3 was Satan or the devil, who is here declared to have been the murderer. Compare Rom 5:12, and Rev 12:9; "And the great dragon was cast out, that old serpent called the devil, and Satan, which deceiveth the whole world." Besides, Satan has in all ages deceived men, and been the cause of their spiritual and eternal death. His work has been to destroy, and in the worst sense of the word he may be said to have been a murderer. It was by his instigation, also, that Cain killed his brother, Jo1 3:12; "Not as Cain, who was of that wicked one, and slew his brother." As the Jews endeavored to kill the Saviour, so they showed that they had the spirit of the devil.
Abode not in the truth - He departed from the truth, or was false and a liar.
No truth in him - That is, he is a liar. It is his nature and his work to deceive.
He speaketh of his own - The word "own" is in the plural number, and means of the things that are appropriate to him, or that belong to his nature. His speaking falsehood is originated by his own propensities or disposition; he utters the expressions of his genuine character.
He is a liar - As when he deceived Adam, and in his deceiving, as far as possible, the world, and dragging man down to perdition.
The father of it - The father or originator of falsehood. The word "it" refers to lie or falsehood understood. From him falsehood first proceeded, and all liars possess his spirit and are under his influence. As the Jews refused to hear the truth which Jesus spoke, so they showed that they were the children of the father of lies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:44: are: Joh 8:38, Joh 8:41, Joh 6:70; Gen 3:15; Mat 13:38; Act 13:10; Jo1 3:8-10, Jo1 3:12
He was: Gen 3:3-7; Kg1 22:22; Ch1 21:1; Jam 4:1-7; Pe1 5:8; Rev 2:10, Rev 9:11; Rev 13:6-8, Rev 20:7-9
and abode: Pe2 2:4; Jde 1:6
When: Gen 3:4, Gen 3:5; Ch2 18:20-22; Job 1:11, Job 2:4-6; Act 5:3, Act 13:10; Co2 11:3; Co2 11:13-15; Th2 2:9-11; Rev 12:9, Rev 13:14, Rev 20:2, Rev 20:3, Rev 20:10, Rev 21:8, Rev 22:15
Geneva 1599
8:44 Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the (l) beginning, and (m) abode not in the (n) truth, because there is no truth in him. When he speaketh a lie, he speaketh of his (o) own: for he is a liar, and the (p) father of it.
(l) From the beginning of the world: for as soon as man was made, the devil cast him headlong into death.
(m) That is, did not continue constantly, or did not remain.
(n) That is, in faithfulness and uprightness, that is, he did not remain in the manner in which he was created.
(o) Even from his own head, and from his own mind or disposition.
(p) The author of it.
John Gill
8:44 Ye are of your father the devil,.... Not of his substance, but by imitation and example; and as being under his authority and influence, his instructions and directions, and ready to follow after him, and obey his commands; the word "your" is rightly supplied, and is in some copies:
and the lusts of your father ye will do; the Syriac and Persic versions read in the singular number, "the lust", or "desire of your father"; by which may be particularly meant, his eager desire after the death of Christ, which he showed at different times; he instigated Herod to seek to destroy his life in his infancy, and when he was just entering on his public ministry, he tempted him to destroy himself; and often stirred up the Scribes and Pharisees, to stone him or kill him, some other way; and at last put it into the heart of one of his disciples, Judas Iscariot, to betray him: this looks as if though the devil had a notion of the salvation of men by Christ, yet that he thought, as some erroneous men have also done, that it was only by his doctrine and example, and therefore he was in haste to get him out of the world, that he might not be useful, or any more so that way; and not by the shedding of his blood, the sacrifice of himself, or by his sufferings and death, in the room of sinners; or otherwise it is scarcely credible, that he would have sought his death so earnestly: now this selfsame lust and insatiable desire after the death of Christ prevailed in the Jews; and they were resolute and bent upon fulfilling it at any rate, nor could anything divert them from it; this is the thing Christ is speaking of in the context, and is what fully proved the devil to be their father, and them to be his children:
he was a murderer from the beginning; he was not only spoken of from the beginning, as he that should bruise the Messiah's heel, or should compass his death, but he was actually a murderer of Adam and Eve, and of all their posterity, by tempting them to sin, which brought death and ruin upon them; and who quickly after that instigated Cain to slay his brother; and has had, more or less, a concern in all murders committed since; and has been in all ages, and still is, a murderer of the souls of men; and therefore is rightly called Abaddon, and Apollyon, which signify the destroyer: the phrase, "from the beginning", does not intend the beginning of his own creation; for he was created a holy creature, was in the truth, though he abode not in it; and was in an happy state, though he lost it: nor strictly the beginning of time, or of the creation of the world, which were some days at least before the fall of man, when the devil commenced a murderer; but it being very near it, therefore this phrase is made use of: the Syriac version renders it, "from Bereshith", which is the first word in the Hebrew Bible, and is frequently used by the Jewish Rabbins for the six days of the creation; and if Adam fell, as some think, the same day he was created, it might be properly said that the devil was a murderer from thence. Philo (p) speaks of Eve's serpent, as , "a murderer of man"; applying to this purpose the text before referred to, Gen 3:15;
and abode not in the truth; neither in the integrity, innocence, and holiness, in which he was created; nor in veracity, or as a creature of veracity, but spake lies, and formed one, by which he deceived Eve, saying, "ye shall not surely die", Gen 3:4, when God had said they should, Gen 2:17; nor in the truth of the Gospel, which was at least in part made known unto him; particularly that the Son of God should become man, and in that nature be the head of angels and men: this he and his associates, in the pride of their hearts, not bearing that the human nature should be exalted above that of theirs, left their first estate, broke off their allegiance to God, and turned rebels against him:
because there is no truth in him; not that this is a reason why he continued not in the truth, for there was originally truth in him; though he abode not in it; but a reason, showing there was none in him now, since he was fallen from it, and abode not in it; there is no truth in him, that is natural and genuine, and essential to him; and if at any time he speaks it, it is not from his heart, but because he is forced to it, or has an evil design in it:
when he speaketh a lie, he speaketh of his own; that is genuine and natural, of his own devising, willing, and approving:
for he is a liar, and the father of it; he was a liar, as early as he was a murderer, or rather earlier; it was with a lie he deceived, and so murdered our first parents, and he has continued so ever since; he was the first author of a lie; the first lie that ever was told, was told by him; he was the first inventor of one; he was the first of that trade; in this sense the word "father" is used, Gen 4:20; so the serpent is by the Cabalistic Jews (q) called, the lip of lie, or the lying lip.
(p) De Agricultura, p. 203. (q) Lex. Cabalist. p. 724.
John Wesley
8:44 He was a murderer - In inclination, from the beginning - Of his becoming a devil; and abode not in the truth - Commencing murderer and liar at the same time. And certainly he was a killer of men (as the Greek word properly signifies) from the beginning of the world: for from the very creation he designed and contrived the ruin of men. When he speaketh a lie, he speaketh of his own - For he is the proper parent, and, as it were, creator of it. See the origin not only of lies, but of evil in general!
Robert Jamieson, A. R. Fausset and David Brown
8:44 Ye are of your father the devil--"This is one of the most decisive testimonies to the objective (outward) personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn an assertion as this" [ALFORD].
the lusts of your father--his impure, malignant, ungodly propensities, inclinations, desires.
ye will do--are willing to do; not of any blind necessity of nature, but of pure natural inclination.
He was a murderer from the beginning--The reference is not to Cain (as LOCKE, DE WETTE, ALFORD, &c.), but to Adam [GROTIUS, CALVIN, MEYER, LUTHARDT, &c.]. The death of the human race, in its widest sense, is ascribed to the murderous seducer of our race.
and abode not in the truth--As, strictly speaking, the word means "abideth," it has been denied that the fall of Satan from a former holy state is here expressed [LOCKE, &c.], and some superior interpreters think it only implied [OLSHAUSEN, &c.]. But though the form of the thought is present--not past--this is to express the important idea, that his whole character and activity are just a continual aberration from his own original truth or rectitude; and thus his fall is not only the implied basis of the thought, but part of the statement itself, properly interpreted and brought out.
no truth in him--void of all that holy, transparent rectitude which, as His creature, he originally possessed.
When he speaketh a lie, he speaketh of his own--perhaps his own resources, treasures (Mt 12:35) [ALFORD]. (The word is plural). It means that he has no temptation to it from without; it is purely self-begotten, springing from a nature which is nothing but obliquity.
the father of it--that is, of lying: all the falsehood in the world owes its existence to him. What a verse is this! It holds up the devil (1) as the murderer of the human race; but as this is meant here in the more profound sense of spiritual death, it holds him up, (2) as the spiritual parent of this fallen human family, communicating to his offspring his own evil passions and universal obliquity, and stimulating these into active exercise. But as there is "a stronger than he," who comes upon him and overcomes him (Lk 11:21-22), it is only such as "love the darkness," who are addressed as children of the devil (Mt 13:38; 1Jn 3:8-10).
8:458:45: Իսկ ես՝ զի զճշմարտութիւն խօսիմ, ո՛չ հաւատայք ինձ[1784]։ [1784] Ոմանք. Ես զճշմարտութիւնն խօսիմ։
45. Իսկ ես, որ ճշմարտութիւնն եմ ասում, ինձ չէք հաւատում:
45 Բայց որո՛վհետեւ ես ճշմարտութիւն կը խօսիմ, ինծի չէք հաւատար։
Իսկ ես զի զճշմարտութիւն խօսիմ, ոչ հաւատայք ինձ:

8:45: Իսկ ես՝ զի զճշմարտութիւն խօսիմ, ո՛չ հաւատայք ինձ[1784]։
[1784] Ոմանք. Ես զճշմարտութիւնն խօսիմ։
45. Իսկ ես, որ ճշմարտութիւնն եմ ասում, ինձ չէք հաւատում:
45 Բայց որո՛վհետեւ ես ճշմարտութիւն կը խօսիմ, ինծի չէք հաւատար։
zohrab-1805▾ eastern-1994▾ western am▾
8:4545: А как Я истину говорю, то не верите Мне.
8:45  ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι.
8:45. ἐγὼ (I) δὲ (moreover) ὅτι (to-which-a-one) τὴν (to-the-one) ἀλήθειαν (to-an-un-secluding-of) λέγω, (I-forth,"οὐ (not) πιστεύετέ (ye-trust-of) μοι. (unto-me)
8:45. ego autem quia veritatem dico non creditis mihiBut if I say the truth, you believe me not.
45. But because I say the truth, ye believe me not.
8:45. But if I speak the truth, you do not believe me.
8:45. And because I tell [you] the truth, ye believe me not.
And because I tell [you] the truth, ye believe me not:

45: А как Я истину говорю, то не верите Мне.
8:45  ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι.
8:45. ego autem quia veritatem dico non creditis mihi
But if I say the truth, you believe me not.
8:45. But if I speak the truth, you do not believe me.
8:45. And because I tell [you] the truth, ye believe me not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: Иудеи показывают, что они дети диавола, тем самым, что они не верят прямой истине, возвещенной Христом. Они любят ложь, как и их отец-диавол.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:45: Joh 3:19, Joh 3:20, Joh 7:7; Gal 4:16; Th2 2:10; Ti2 4:3, Ti2 4:4
John Gill
8:45 And because I tell you the truth,.... And no lie, the whole truth of the Gospel, and particularly the truth of his divine sonship:
ye believe me not; to such an infatuation and judicial blindness were they give up, to disbelieve him, because he told the truth, and to believe a lie, that they might be damned; which showed them to be the children of the devil, and under his power and influence.
John Wesley
8:45 Because I speak the truth - Which liars hate.
Robert Jamieson, A. R. Fausset and David Brown
8:45 And because I tell you the truth, ye believe me not--not although, but just because He did so, for the reason given in the former verse. Had He been less true they would have hailed Him more readily.
8:468:46: Ո՞ ոք ՚ի ձէնջ յանդիմանեսցէ զիս վասն մեղաց. եթէ զճշմարիտն ասեմ, ընդէ՞ր ո՛չ հաւատայք ինձ[1785]։ [1785] ՚Ի լուս՛՛. Ո՞ ՚ի ձէնջ յանդիմանէ զիս վասն. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոսկան. Եթէ զճշմարտութիւն ասեմ ձեզ՝ ընդէր ոչ։
46. Ձեզնից ո՞վ կը յանդիմանի ինձ մեղքի համար. եթէ ճշմարիտ եմ ասում ձեզ, ինձ ինչո՞ւ չէք հաւատում:
46 Ձեզմէ ո՞վ կրնայ զիս յանդիմանել մեղքի համար. իսկ եթէ ես ճշմարտութիւնը կը խօսիմ, ինչո՞ւ ինծի չէք հաւատար։
Ո՞ ոք ի ձէնջ յանդիմանէ զիս վասն մեղաց. եթէ զճշմարիտն ասեմ ձեզ, ընդէ՞ր ոչ հաւատայք ինձ:

8:46: Ո՞ ոք ՚ի ձէնջ յանդիմանեսցէ զիս վասն մեղաց. եթէ զճշմարիտն ասեմ, ընդէ՞ր ո՛չ հաւատայք ինձ[1785]։
[1785] ՚Ի լուս՛՛. Ո՞ ՚ի ձէնջ յանդիմանէ զիս վասն. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոսկան. Եթէ զճշմարտութիւն ասեմ ձեզ՝ ընդէր ոչ։
46. Ձեզնից ո՞վ կը յանդիմանի ինձ մեղքի համար. եթէ ճշմարիտ եմ ասում ձեզ, ինձ ինչո՞ւ չէք հաւատում:
46 Ձեզմէ ո՞վ կրնայ զիս յանդիմանել մեղքի համար. իսկ եթէ ես ճշմարտութիւնը կը խօսիմ, ինչո՞ւ ինծի չէք հաւատար։
zohrab-1805▾ eastern-1994▾ western am▾
8:4646: Кто из вас обличит Меня в неправде? Если же Я говорю истину, почему вы не верите Мне?
8:46  τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;
8:46. τίς (What-one) ἐξ (out) ὑμῶν (of-ye) ἐλέγχει (it-confuteth) με (to-me) περὶ (about) ἁμαρτίας; (of-an-un-adjusting-along-unto?"εἰ (If) ἀλήθειαν (to-an-un-secluding-of) λέγω, (I-forth,"διὰ (through) τί (to-what-one) ὑμεῖς (ye) οὐ (not) πιστεύετέ (ye-trust-of) μοι; (unto-me?"
8:46. quis ex vobis arguit me de peccato si veritatem dico quare vos non creditis mihiWhich of you shall convince me of sin? If I say the truth to you, why do you not believe me:
46. Which of you convicteth me of sin? If I say truth, why do ye not believe me?
8:46. Which of you can convict me of sin? If I speak the truth to you, why do you not believe me?
8:46. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
Which of you convinceth me of sin? And if I say the truth, why do ye not believe me:

46: Кто из вас обличит Меня в неправде? Если же Я говорю истину, почему вы не верите Мне?
8:46  τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;
8:46. quis ex vobis arguit me de peccato si veritatem dico quare vos non creditis mihi
Which of you shall convince me of sin? If I say the truth to you, why do you not believe me:
8:46. Which of you can convict me of sin? If I speak the truth to you, why do you not believe me?
8:46. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46: Свое строгое суждение об иудеях Христос подтверждает ссылкою на то, что никто из них не мог уличить Его в неправде или грехе. Они пытались обвинять Христа (5:16, 18; 7:12; 8:13), но доказать своих обвинений не могли ни прежде, ни после. Почему они не верят Христу? Ясно, что причина тут в них, а не в Нем, и причина тут в том именно, что они не чада Божии, хотя и в Израиле есть все-таки люди, о которых можно сказать, что они от Бога (1:47; 3:21) и потому слушают Христа, посланника Божия.
Adam Clarke: Commentary on the Bible - 1831
8:46: Which of you convinceth me of sin? - Do you pretend to reject the truths which I announce, because my life does not correspond to the doctrines I have taught? But can any of you prove me guilty of any fault? You have maliciously watched all my steps; have you seen the smallest matter to reprove, in any part of my conduct?
But it is probable that ἁμαρτια, sin, is put here in opposition to αληθεια, truth, in the same verse, and then it should be rendered falsehood. The very best Greek writers use the word in the same sense: this, Kypke proves by quotations from Polybius, Lucian, Dionysius Halicarnassensis, Plutarch, Thucydides, and Hippocrates. Raphelius adds a pertinent quotation from Herodotus, and shows that the purest Latin writers have used the word peccatum, sin, in the sense of error or falsehood. See the note on Gen 13:13.
Albert Barnes: Notes on the Bible - 1834
8:46: Which of you convinceth me? - To convince, with us, means to satisfy a man's own mind of the truth of anything; but this is not its meaning here. It rather means to convict. Which of you can prove that I am guilty of sin?
Of sin - The word "sin" here evidently means "error, falsehood, or imposture." It stands opposed to truth. The argument of the Saviour is this: A doctrine might be rejected if it could be proved that he that delivered it was an impostor; but as you cannot prove this of me, you are bound to receive my words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:46: convinceth: Joh 8:7, Joh 14:30, Joh 15:10, Joh 16:8; Co2 5:21; Heb 4:15, Heb 7:26; Pe1 2:22
why: Mat 21:25; Mar 11:31
Geneva 1599
8:46 (14) Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
(14) Christ thoroughly executed the office that his Father gave him.
John Gill
8:46 Which of you convinceth me of sin?.... Of any immorality in life, or of any imposture, corruption, or deceit in doctrine. There were many of them that were forward enough to charge him with both scandalous sins, and false doctrines; but none of them all could prove anything against him, so as to convict him according to law: they called him a wine bibber, and a glutton; gave out they knew he was a sinner; charged him with blasphemy and sedition; sought to bring proof of it, but failed in their attempt:
and if I say the truth, why do ye not believe me? since as no sin in life, so no corruption in doctrine, could be proved against him, what he said must be truth; and therefore it was a most unreasonable thing in them, and showed invincible obstinacy, not to believe him.
John Wesley
8:46 Which of you convicteth me of sin? - And is not my life as unreprovable as my doctrine? Does not my whole behaviour confirm the truth of what I teach?
Robert Jamieson, A. R. Fausset and David Brown
8:46 Which of you convinceth me of sin--"Convicteth," bringeth home a charge of sin. Glorious dilemma! "Convict Me of sin, and reject Me: If not, why stand ye out against My claims?" Of course, they could only be supposed to impeach His life; but in One who had already passed through unparalleled complications, and had continually to deal with friends and foes of every sort and degree, such a challenge thrown wide among His bitterest enemies, can amount to nothing short of a claim to absolute sinlessness.
8:478:47: Որ է՛ն յԱստուծոյ, զբանս Աստուծոյ լսէ. եւ դուք վասն այնորիկ ո՛չ լսէք, զի չէ՛ք յԱստուծոյ[1786]։ [1786] Յօրինակին պակասէր. Եւ դուք։
47. Ով Աստծուց է, Աստծու խօսքերն է լսում, իսկ դուք չէք լսում նրա համար, որ Աստծուց չէք»:
47 Ան որ Աստուծմէ է, Աստուծոյ խօսքերը մտիկ կ’ընէ։ Դուք անոր համար մտիկ չէք ըներ, քանզի Աստուծմէ չէք»։
Որ էն յԱստուծոյ` զբանս Աստուծոյ լսէ. եւ դուք վասն այնորիկ ոչ լսէք, զի չէք յԱստուծոյ:

8:47: Որ է՛ն յԱստուծոյ, զբանս Աստուծոյ լսէ. եւ դուք վասն այնորիկ ո՛չ լսէք, զի չէ՛ք յԱստուծոյ[1786]։
[1786] Յօրինակին պակասէր. Եւ դուք։
47. Ով Աստծուց է, Աստծու խօսքերն է լսում, իսկ դուք չէք լսում նրա համար, որ Աստծուց չէք»:
47 Ան որ Աստուծմէ է, Աստուծոյ խօսքերը մտիկ կ’ընէ։ Դուք անոր համար մտիկ չէք ըներ, քանզի Աստուծմէ չէք»։
zohrab-1805▾ eastern-1994▾ western am▾
8:4747: Кто от Бога, тот слушает слова Божии. Вы потому не слушаете, что вы не от Бога.
8:47  ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ.
8:47. ὁ (The-one) ὢν (being) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity,"τὰ (to-the-ones) ῥήματα (to-utterings-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἀκούει: (it-heareth) διὰ (through) τοῦτο (to-the-one-this) ὑμεῖς (ye) οὐκ (not) ἀκούετε (ye-hear) ὅτι (to-which-a-one) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐκ (not) ἐστέ. (ye-be)
8:47. qui est ex Deo verba Dei audit propterea vos non auditis quia ex Deo non estisHe that is of God heareth the words of God. Therefore you hear them not, because you are not of God.
47. He that is of God heareth the words of God: for this cause ye hear not, because ye are not of God.
8:47. Whoever is of God, hears the words of God. For this reason, you do not hear them: because you are not of God.”
8:47. He that is of God heareth God’s words: ye therefore hear [them] not, because ye are not of God.
He that is of God heareth God' s words: ye therefore hear [them] not, because ye are not of God:

47: Кто от Бога, тот слушает слова Божии. Вы потому не слушаете, что вы не от Бога.
8:47  ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ.
8:47. qui est ex Deo verba Dei audit propterea vos non auditis quia ex Deo non estis
He that is of God heareth the words of God. Therefore you hear them not, because you are not of God.
8:47. Whoever is of God, hears the words of God. For this reason, you do not hear them: because you are not of God.”
8:47. He that is of God heareth God’s words: ye therefore hear [them] not, because ye are not of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:47: He that is of God - Meaning probably himself: he who came from God, or was born of God - heareth the words of God - has the constant inspiration of his Spirit, speaks nothing but truth, and cannot possibly err.
Albert Barnes: Notes on the Bible - 1834
8:47: He that is of God - He that loves, fears, and honors God.
Heareth God's words - Listens to, or attends to the doctrines or commandments of God, as a child who loves his parent will regard and obey his commandments. This is an evidence of true piety. A willingness to receive all that God teaches us and to obey all his commandments, is an undoubted proof that we are his friends, Joh 14:21; Jo1 2:4; Jo1 3:24. As the Jews did not show a readiness to obey the commands of God, it proved that they were not of him, and to this was owing their rejection of the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:47: Joh 8:37, Joh 8:43, Joh 8:45, Joh 1:12, Joh 1:13, Joh 6:45, Joh 6:46, Joh 6:65, Joh 10:26, Joh 10:27, Joh 17:6-8; Jo1 3:10, Jo1 4:1-6, Jo1 5:1; Jo2 1:9; Jo3 1:11
John Gill
8:47 He that is of God,.... Who is born, not of blood, by carnal descent from any person, or of the carnal will, or by the power of freewill, or of the will of the best man in the world; but of God, according to his abundant mercy, of his own will, by the power of his grace; and so has God to be his Father: such an one
heareth God's words; the doctrines of the Gospel, which have God for their author, being of his ordaining, sending, and publishing; and his grace for the matter of them, displayed in election, redemption, justification, pardon, adoption, and eternal salvation, and his glory for the end: now a regenerate man has eyes to see into the glory, loveliness, excellency, suitableness, and usefulness of these things; and he has ears to hear, and a heart to understand them, which others have not; and therefore hears them with pleasure, receives them in the love of them, cordially embraces them by faith, and distinguishes them from the words of man; and puts such of them in practice, as requires it:
ye therefore hear them not, because ye are not of God; because God was not their Father, or they were not born of him, as they boasted; therefore they had not eyes to see, nor ears to hear, nor hearts to understand: and it may as fairly be inferred, that because they did not hear the words of God, therefore they were not of God; for these two necessarily imply each other; it looks very dark on such persons, who neither hear the doctrines of the Gospel externally nor internally.
John Wesley
8:47 He that is of God - That either loves or fears him, heareth - With joy and reverence, God's words - Which I preach.
8:488:48: Պատասխանի ետուն Հրեայքն՝ եւ ասեն ցնա. Ո՞չ բարւոք ասեմք մեք՝ եթէ Սամարացի ես դու, եւ դեւ՛ գոյ ՚ի քեզ[1787]։ [1787] Յօրինակին պակասէր. Ասեմք մեք՝ եթէ։
48. Հրեաները պատասխանեցին եւ ասացին նրան. «Մենք լաւ չե՞նք ասում, թէ՝ սամարացի ես դու, եւ քո մէջ դեւ կայ»:
48 Պատասխան տուին Հրեաները ու ըսին անոր. «Աղէկ չե՞նք ըսեր մենք՝ թէ դուն Սամարացի ես ու դեւ կայ քու ներսդ»։
Պատասխանի ետուն Հրեայքն եւ ասեն ցնա. Ո՞չ բարւոք ասեմք մեք եթէ Սամարացի ես դու, եւ դեւ գոյ ի քեզ:

8:48: Պատասխանի ետուն Հրեայքն՝ եւ ասեն ցնա. Ո՞չ բարւոք ասեմք մեք՝ եթէ Սամարացի ես դու, եւ դեւ՛ գոյ ՚ի քեզ[1787]։
[1787] Յօրինակին պակասէր. Ասեմք մեք՝ եթէ։
48. Հրեաները պատասխանեցին եւ ասացին նրան. «Մենք լաւ չե՞նք ասում, թէ՝ սամարացի ես դու, եւ քո մէջ դեւ կայ»:
48 Պատասխան տուին Հրեաները ու ըսին անոր. «Աղէկ չե՞նք ըսեր մենք՝ թէ դուն Սամարացի ես ու դեւ կայ քու ներսդ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:4848: На это Иудеи отвечали и сказали Ему: не правду ли мы говорим, что Ты Самарянин и что бес в Тебе?
8:48  ἀπεκρίθησαν οἱ ἰουδαῖοι καὶ εἶπαν αὐτῶ, οὐ καλῶς λέγομεν ἡμεῖς ὅτι σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις;
8:48. ἀπεκρίθησαν (They-were-separated-off) οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ) καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Οὐ (Not) καλῶς (unto-seemly) λέγομεν (we-forth) ἡμεῖς (we) ὅτι (to-which-a-one) Σαμαρείτης (a-Samareitan) εἶ (thou-be) σὺ (thou) καὶ (and) δαιμόνιον (to-a-daimonlet) ἔχεις; (thou-hold?"
8:48. responderunt igitur Iudaei et dixerunt ei nonne bene dicimus nos quia Samaritanus es tu et daemonium habesThe Jews therefore answered and said to him: Do not we say well that thou art a Samaritan and hast a devil?
48. The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
8:48. Therefore, the Jews responded and said to him, “Are we not correct in saying that you are a Samaritan, and that you have a demon?”
8:48. Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil:

48: На это Иудеи отвечали и сказали Ему: не правду ли мы говорим, что Ты Самарянин и что бес в Тебе?
8:48  ἀπεκρίθησαν οἱ ἰουδαῖοι καὶ εἶπαν αὐτῶ, οὐ καλῶς λέγομεν ἡμεῖς ὅτι σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις;
8:48. responderunt igitur Iudaei et dixerunt ei nonne bene dicimus nos quia Samaritanus es tu et daemonium habes
The Jews therefore answered and said to him: Do not we say well that thou art a Samaritan and hast a devil?
8:48. Therefore, the Jews responded and said to him, “Are we not correct in saying that you are a Samaritan, and that you have a demon?”
8:48. Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48: Слова Христа, что Его настоящие, предстоящие перед Ним теперь, слушатели - "не от Бога", производят в них взрыв негодования против Христа. Они называют Его самарянином, так как самаряне известны были своею ненавистью к иудеям (ср. Мф. 10:5). У Христа - хотят сказать иудеи - чисто самарянская злоба к нам, Его соплеменникам! Чтобы еще больше уязвить Христа, они называют Его бесоодержимым, потому что-де только под влиянием беса можно говорить такие оскорбления против богоизбранного иудейского народа. При этом они выдают, что и прежде уже рассуждали о Христе в таком именно тоне (не правду ли мы говорим?).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? 49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. 50 And I seek not mine own glory: there is one that seeketh and judgeth.

Here is, I. The malice of hell breaking out in the base language which the unbelieving Jews gave to our Lord Jesus. Hitherto they had cavilled at his doctrine, and had made invidious remarks upon it; but, having shown themselves uneasy when he complained (v. 43, 47) that they would not hear him, now at length they fall to downright railing, v. 48. They were not the common people, but, as it should seem, the scribes and Pharisees, the men of consequence, who, when they saw themselves convicted of an obstinate infidelity, scornfully turned off the conviction with this: Say we not well that thou art a Samaritan, and hast a devil? See here, see it and wonder, see it and tremble,

1. What was the blasphemous character commonly given of our Lord Jesus among the wicked Jews, to which they refer. (1.) That he was a Samaritan, that is, that he was an enemy to their church and nation, one that they hated and could not endure. Thus they exposed him to the ill will of the people, with whom you could not put a man into a worse name than to call him a Samaritan. If he had been a Samaritan, he had been punishable, by the beating of the rebels (as they called it), for coming into the temple. They had often enough called him a Galilean--a mean man; but as if that were not enough, though it contradicted the other, they will have him a Samaritan--a bad man. The Jews to this day call the Christians, in reproach, Cuthæi-Samaritans. Note, Great endeavours have in all ages been used to make good people odious by putting them under black characters, and it is easy to run that down with a crowd and a cry which is once put into an ill name. Perhaps because Christ justly inveighed against the pride and tyranny of the priests and elders, they hereby suggest that he aimed at the ruin of their church, in aiming at its reformation, and was falling away to the Samaritans. (2.) That he had a devil. Either, [1.] That he was in league with the devil. Having reproached his doctrine as tending to Samaritanism, here they reflect upon his miracles as done in combination with Beelzebub. Or, rather [2.] That he was possessed with a devil, that he was a melancholy man, whose brain was clouded, or a mad man, whose brain was heated, and that which he said was no more to be believed than the extravagant rambles of a distracted man, or one in a delirium. Thus the divine revelation of those things which are above the discovery of reason have been often branded with the charge of enthusiasm, and the prophet was called a mad fellow, 2 Kings ix. 11; Hosea ix. 7. The inspiration of the Pagan oracles and prophets was indeed a frenzy, and those that had it were for the time beside themselves; but that which was truly divine was not so. Wisdom is justified of her children, as wisdom indeed.

2. How they undertook to justify this character, and applied it to the present occasion: Say we not well that thou art so? One would think that his excellent discourses should have altered their opinion of him, and have made them recant; but, instead of this, their hearts were more hardened and their prejudices confirmed. They value themselves on their enmity to Christ, as if they had never spoken better than when they spoke the worst they could of Jesus Christ. Those have arrived at the highest pitch of wickedness who avow their impiety, repeat what they should retract, and justify themselves in that for which they ought to condemn themselves. It is bad to say and do ill, but it is worse to stand to it; I do well to be angry. When Christ spoke with so much boldness against the sins of the great men, and thereby incensed them against him, those who were sensible of no interest but what is secular and sensual concluded him beside himself, for they thought none but a madman would lose his preferment, and hazard his life, for his religion and conscience.

II. The meekness and mercifulness of Heaven shining in Christ's reply to this vile calumny, v. 49, 50.

1. He denies their charge against him: I have not a devil; as Paul (Acts xxvi. 25), I am not mad. The imputation is unjust; "I am neither actuated by a devil, nor in compact with one;" and this he evidenced by what he did against the devil's kingdom. He takes no notice of their calling him a Samaritan, because it was a calumny that disproved itself, it was a personal reflection, and not worth taking notice of: but saying he had a devil reflected on his commission, and therefore he answered that. St. Augustine gives this gloss upon his not saying any thing to their calling him a Samaritan--that he was indeed that good Samaritan spoken of in the parable, Luke x. 33.

2. He asserts the sincerity of his own intentions: But I honour my Father. They suggested that he took undue honours to himself, and derogated from the honour due to God only, both which he denies here, in saying that he made it his business to honour his Father, and him only. It also proves that he had not a devil; for, if he had, he would not honour God. Note, Those who can truly way that they make it their constant care to honour God are sufficiently armed against the censures and reproaches of men.

3. He complains of the wrong they did him by their calumnies: You do dishonour me. By this it appears that, as man, he had a tender sense of the disgrace and indignity done him; reproach was a sword in his bones, and yet he underwent it for our salvation. It is the will of God that all men should honour the Son, yet there are many that dishonour him; such a contradiction is there in the carnal mind to the will of God. Christ honoured his Father so as never man did, and yet was himself dishonoured so as never man was; for, though God has promised that those who honour him he will honour, he never promised that men should honour them.

4. He clears himself from the imputation of vain glory, in saying this concerning himself, v. 50. See here, (1.) His contempt of worldly honour: I seek not mine own glory. He did not aim at this in what he had said of himself or against his persecutors; he did not court the applause of men, nor covet preferment in the world, but industriously declined both. He did not seek his own glory distinct from his Father's, nor had any separate interest of his own. For men to search their own glory is not glory indeed (Prov. xxv. 27), but rather their shame to be so much out in their aim. This comes in here as a reason why Christ made so light of their reproaches: "You do dishonour me, but cannot disturb me, shall not disquiet me, for I seek not my own glory." Note, Those who are dead to men's praise can safely bear their contempt. (2.) His comfort under worldly dishonour: There is one that seeketh and judgeth. In two things Christ made it appear that he sought not his own glory; and here he tells us what satisfied him as to both. [1.] He did not court men's respect, but was indifferent to it, and in reference to this he saith, "There is one that seeketh, that will secure and advance, my interest in the esteem and affections of the people, while I am in no care about it." Note, God will seek their honour that do not seek their own; for before honour is humility. [2.] He did not revenge men's affronts, but was unconcerned at them, and in reference to this he saith, "There is one that judgeth, that will vindicate my honour, and severely reckon with those that trample upon it." Probably he refers here to the judgments that were coming upon the nation of the Jews for the indignities they did to the Lord Jesus. See Ps. xxxvii. 13-15. I heard not, for thou wilt hear. If we undertake to judge for ourselves, whatever damage we sustain, our recompence is in our own hands; but if we be, as we ought to be, humble appellants and patient expectants, we shall find, to our comfort, there is one that judgeth.
Adam Clarke: Commentary on the Bible - 1831
8:48: Thou art a Samaritan - This was the same, among them, as heretic, or schismatic, among us. This is the only time in which the Jews gave our Lord this title of reproach; and they probably grounded it on his having preached among them, and lodged in their villages. See the account in Joh 4:39, Joh 4:40; but Samaritan, among them, meant a person unworthy of any credit.
Hast a devil? - Art possessed by an evil spirit; and art, in consequence, deranged.
Albert Barnes: Notes on the Bible - 1834
8:48: Say we not well - Say we not truly.
Thou art a Samaritan - This was a term of contempt and reproach. See the notes at Joh 4:9. It had the force of charging him with being a heretic or a schismatic, because the Samaritans were regarded as such.
And hast a devil - See Joh 7:20. This charge they brought against him because he had said that they were not of God or were not the friends of God. This they regarded as the same as taking sides with the Samaritans, for the question between the Jews and Samaritans was, which of them worshipped God aright, Joh 4:20. As Jesus affirmed that the Jews were not of God, and as he, contrary to all their views, had gone and preached to the Samaritans John 4, they regarded it as a proof that he was disposed to take part with them. They also regarded it as evidence that he had a devil. The devil was an accuser or calumniator and as Jesus charged them with being opposed to God, they considered it as proof that he was influenced by such an evil spirit.
devil - In the original, demon. Not the prince or chief of the devils, but an evil spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:48: Say: Joh 8:52, Joh 13:13; Mat 15:7; Jam 2:19
thou: Joh 4:9, Joh 7:20, Joh 10:20; Isa 49:7, Isa 53:3; Mat 10:25, Mat 12:24, Mat 12:31; Rom 15:3; Heb 13:13
Geneva 1599
8:48 (15) Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
(15) The enemies of Christ act bravely for a while, but the Father will appear in his time to avenge the reproach that is done unto him in the person of his Son.
John Gill
8:48 Then answered the Jews, and said unto him,.... Being incensed to the last degree, that he should say they were of their father the devil, and not of God; and that he spoke the truth, and no one could convince him of sin:
say we not well, that thou art a Samaritan? it seems they had said so before, though it is not recorded; and now they thought themselves justified in it, since he treated them, the true sons of Abraham, in such a manner; and the rather, since he had been lately among the Samaritans, and had in a parable spoken in favour of a Samaritan: they meant by this expression, that he was an irreligious man, and one that had no regard to the law of Moses; or at least played fast and loose with religion and the law, and was for any thing, as times served: the Jews had a very ill opinion of the Samaritans, on these accounts and to call a man a Samaritan, was all one as to call him an heretic, an idolater, or an excommunicated person; for such were the Samaritans with the Jews; they charged them with corrupting the Scriptures, and with worshipping idols, which were hid in Mount Gerizim; and they give us a dreadful account of their being anathematized by Ezra, Zorobabel, and Joshua; who, they say (r),
"gathered the whole congregation into the temple, and brought in three hundred priests, and three hundred children, and three hundred trumpets, and three hundred books of the law, in their hands; they blew the trumpets, and the Levites sung, and they anathematized the Samaritans, by the inexplicable name of God, and by the writing on tables, and with the anathema of the house of judgment, above and below; (saying,) let not any Israelite for ever eat of the fruit, or of the least morsel of a Samaritan; hence they say, whoso eateth the flesh of a Samaritan, it is all one as if he ate swine's flesh; also let not a Samaritan be made a proselyte, nor have a part in the resurrection of the dead; as it is said, "You have nothing to do with to build an house unto our God", Ezra 4:3, neither in this world, nor in the world to come: moreover, also let him have no part in Jerusalem; as it is said, "But you have no portion, nor, right, nor memorial in Jerusalem", Neh 2:20; and they sent this anathema to the Israelites that were in Babylon, and they added thereunto, curse upon curse moreover, king Cyrus added an everlasting anathema to it, as it is said, "And the God that hath caused his name to dwell there, destroy", &c. Ezra 6:12.''
And hence, because the Samaritans were had in such abhorrence by the Jews, they would not ask a blessing over food in company with them (s), nor say Amen after they had asked one (t); nor indeed, after the better sort of them had asked, unless the whole blessing was distinctly heard (u), that so they might be sure there was no heresy in it; by all which it appears, how opprobrious this name was, and what a sad character was fixed upon a man that bore it; see Gill on Jn 4:9; and as Christ was called by the Jews a Samaritan, they having no name more hateful and reproachful to call him by, so the Christians are still in their writings called Cuthites, or Samaritans; and it is indeed with them a general name for all Gentiles and idolaters, or whom they esteem such:
and hast a devil; familiarity and converse with one; by which means they imagined he knew their thoughts, and their actions, and by his assistance performed his miracles; or they took him for a lunatic, or a madman; whose lunacy and madness proceeded from the devil, with whom he was possessed: and this rather seems to be the sense, since in Jn 8:52 the Jews say they knew he had a devil, which they concluded from his saying, that such that observed his words, and kept them, should never die; which they considered as the words of a man out of his senses, seeing all men, even the best of men die, they not understanding his meaning; whereas they could not gather from hence, that he dealt with familiar spirits; and what still confirms this sense is, that these two are joined together in Jn 10:20, "he hath a devil, and is mad", and such as were demoniacs, men possessed with devils, were either mad, or lunatic, and melancholy; see Mt 8:28, compared with Mk 9:17. To which may be added, that it was a prevailing notion with the Jews, that madness and melancholy were owing to evil spirits, which had the predominancy over men: and seeing Christ was thought to be besides himself by his friends and relations, Mk 3:21, it need not be wondered at, that his enemies should fix such a character on him; nor was this an unusual one to be given to good men; the prophets and spiritual men of the Old Testament were accounted madmen, 4Kings 9:11. And since our Lord was used in this abusive manner, it need not seem strange, that his followers should be treated in the same way; as the Apostle Paul and his companions in the ministry were, Acts 26:24; see Jn 10:20.
(r) Pirke Eliezer, c. 38. (s) Bartenora in Misn. Beracot, c. 7. sect. 1. (t) Elias in Tishbi in voce (u) Misn. Beracot, c. 8. sect. 8. & Maimon. & Bartonera in ib.
John Wesley
8:48 Say we not well - Have we not just cause to say, Thou art, a Samaritan - An enemy to our Church and nation; and hast a devil? - Art possessed by a proud and lying spirit?
Robert Jamieson, A. R. Fausset and David Brown
8:48 Say we not well that thou art a Samaritan, and hast a devil?--What intense and virulent scorn! (See Heb 12:3). The "say we not well" refers to Jn 7:20. "A Samaritan" means more than "no Israelite at all"; it means one who pretended, but had no manner of claim to the title--retorting perhaps, this denial of their true descent from Abraham.
8:498:49: Պատասխանի ետ Յիսուս՝ եւ ասէ. Յիս դեւ՝ ո՛չ գոյ. այլ պատուե՛մ զՀայր իմ, եւ դուք՝ անարգէ՛ք զիս[1788]։ [1788] Օրինակ մի. Եւ դուք անարգէք զնա։
49. Յիսուս պատասխանեց եւ ասաց. «Իմ մէջ դեւ չկայ, այլ պատւում եմ իմ Հօրը, իսկ դուք անարգում էք ինձ:
49 Յիսուս պատասխան տուաւ եւ ըսաւ. «Իմ ներսս դեւ չկայ, հապա ես իմ Հայրս կը պատուեմ, բայց դուք զիս կ’անարգէք։
Պատասխանի ետ Յիսուս եւ ասէ. Յիս դեւ ոչ գոյ, այլ պատուեմ զՀայր իմ, եւ դուք անարգէք զիս:

8:49: Պատասխանի ետ Յիսուս՝ եւ ասէ. Յիս դեւ՝ ո՛չ գոյ. այլ պատուե՛մ զՀայր իմ, եւ դուք՝ անարգէ՛ք զիս[1788]։
[1788] Օրինակ մի. Եւ դուք անարգէք զնա։
49. Յիսուս պատասխանեց եւ ասաց. «Իմ մէջ դեւ չկայ, այլ պատւում եմ իմ Հօրը, իսկ դուք անարգում էք ինձ:
49 Յիսուս պատասխան տուաւ եւ ըսաւ. «Իմ ներսս դեւ չկայ, հապա ես իմ Հայրս կը պատուեմ, բայց դուք զիս կ’անարգէք։
zohrab-1805▾ eastern-1994▾ western am▾
8:4949: Иисус отвечал: во Мне беса нет; но Я чту Отца Моего, а вы бесчестите Меня.
8:49  ἀπεκρίθη ἰησοῦς, ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με.
8:49. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous,"Ἐγὼ (I) δαιμόνιον (to-a-daimonlet) οὐκ (not) ἔχω, (I-hold,"ἀλλὰ (other) τιμῶ (I-valuate-unto) τὸν (to-the-one) πατέρα (to-a-Father) μου, (of-me,"καὶ (and) ὑμεῖς (ye) ἀτιμάζετέ (ye-un-valuate-to) με. (to-me)
8:49. respondit Iesus ego daemonium non habeo sed honorifico Patrem meum et vos inhonoratis meJesus answered: I have not a devil: but I honour my Father. And you have dishonoured me.
49. Jesus answered, I have not a devil; but I honour my Father, and ye dishonour me.
8:49. Jesus responded: “I do not have a demon. But I honor my Father, and you have dishonored me.
8:49. Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.
Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me:

49: Иисус отвечал: во Мне беса нет; но Я чту Отца Моего, а вы бесчестите Меня.
8:49  ἀπεκρίθη ἰησοῦς, ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με.
8:49. respondit Iesus ego daemonium non habeo sed honorifico Patrem meum et vos inhonoratis me
Jesus answered: I have not a devil: but I honour my Father. And you have dishonoured me.
8:49. Jesus responded: “I do not have a demon. But I honor my Father, and you have dishonored me.
8:49. Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49-50. Не обращая внимания на то, что иудеи назвали Его самарянином, Христос возражает только против второго заявления, которое имело целью окончательно подорвать доверие ко Христу, даже отпугнуть от Него народ. "Нет, говорит Христос, Я нахожусь в здравом уме и уверен в том, что Своим образом действий Я воздаю почет Отцу Моему. Вы несправедливо бесчестите Меня подобными заявлениями". Но пусть иудеи не думают, что Христос особенно нуждается в восстановлении Своей чести. Он хорошо знает, что об этом заботится Его Отец, Который и будет Судьею в распре, возникшей между Христом и иудеями (ср. 1Пет. 2:23).
Adam Clarke: Commentary on the Bible - 1831
8:49: I have not a devil - The first part of the charge was too futile: if taken literally, it was both absurd and impossible; they did not believe it themselves, and therefore our Lord does not stop a moment to refute it; but he answers to the second with the utmost meekness and conclusiveness: I honor God. This is what no demon can do, nor any man who is under such influence.
Albert Barnes: Notes on the Bible - 1834
8:49: I have not a devil - To the first part of the charge, that he was a Samaritan, he did not reply. To the other part he replied by saying that he honored his Father. He taught the doctrines that tended to exalt God. He taught that he was holy and true. He sought that men should love him and obey him. All his teaching proved this. An evil spirit would not do this, and this was sufficient proof that he was not influenced by such a spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:49: I have not: Pro 26:4, Pro 26:5; Pe1 2:23
but: Joh 8:29, Joh 11:4, Joh 12:28, Joh 13:31, Joh 13:32, Joh 14:13, Joh 17:4; Isa 42:21, Isa 49:3; Mat 3:15-17; Phi 2:6-11
John Gill
8:49 Jesus answered, I have not a devil,.... He takes no notice of the first charge and scandalous character, that he was a Samaritan; it being so notorious to all the Jews, that he was not; but was, as they supposed, a Galilean, and of Nazareth; and besides, this was a term of reproach, which they gave to any man, that they had no good opinion of; just as we call a man a Turk, or a Jew; not meaning that he is in fact such an one, but behaves like one: to the other Christ replies, that he had not a devil, had no conversation with one, nor was he possessed or assisted by him, or was mad, and acted the part of a madman: in proof of which he observes,
but I honour my Father; by ascribing his doctrine and miracles to him, by doing his will, seeking his glory, and speaking well of him; all which he would not, had he been in confederacy with the devil; for no man can be familiar with him, or be assisted by him, and honour God; nor could a man out of his senses do all this:
and ye do dishonour me: by such wicked charges, and scandalous imputations: and Jews, who deny Jesus to be the Messiah, and treat him in this opprobrious manner, are not the only persons that dishonour Christ; there are many that are called by his name, who greatly dishonour him; some by their bad principles, and others by their evil practices: such highly reflect upon him, who deny his proper deity, and eternal sonship; who assert, that he is only God by office, and did not exist before his incarnation; who despise and reject his righteousness, submit not to it, but establish their own; who account his blood as common and useless, and speak disrespectfully of his sacrifice and satisfaction; and who consider his sufferings and death only as an example to men, and for the confirmation of his doctrine, but not as in the room and stead of his people, to answer and satisfy divine justice for them: and others they dishonour him, though they talk much of him, and pretend to faith in him, and love to him, and hope of eternal life by him, through their scandalous lives and conversations; dishonour his name and Gospel; give the enemy an occasion to reproach and blaspheme, and by reason of them, the ways and truths of Christ are evil spoken of.
John Wesley
8:49 I honour my Father - I seek his honour only.
Robert Jamieson, A. R. Fausset and David Brown
8:49 Jesus answered, I have not a devil--What calm dignity is here! Verily, "when reviled, He reviled not again" (1Pet 2:23). Compare Paul (Acts 26:25), "I am not mad," &c. He adds not, "Nor am I a Samaritan," that He might not even seem to partake of their contempt for a race that had already welcomed Him as the Christ, and began to be blessed by Him.
I honour my Father, and ye do dishonour me--the language of wounded feeling. But the interior of His soul at such moments is only to be seen in such prophetic utterances as these, "For thy sake I have borne reproach; shame hath covered my face; I am become a stranger unto my brethren, an alien unto my mother's children. For the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me" (Ps 69:7-9).
8:508:50: Ես՝ ո՛չ խնդրեմ զփա՛ռս իմ. է՛ որ խնդրէն՝ եւ դատի։
50. Ես իմ փառքը չեմ փնտռում. կայ մէկը, որ այն փնտռում է եւ դատում:
50 Իսկ ես իմ փառքս չեմ փնտռեր։ Կայ մէկը, որ կը փնտռէ ու կը դատէ։
Ես ոչ խնդրեմ զփառս իմ, է որ խնդրէն եւ դատի:

8:50: Ես՝ ո՛չ խնդրեմ զփա՛ռս իմ. է՛ որ խնդրէն՝ եւ դատի։
50. Ես իմ փառքը չեմ փնտռում. կայ մէկը, որ այն փնտռում է եւ դատում:
50 Իսկ ես իմ փառքս չեմ փնտռեր։ Կայ մէկը, որ կը փնտռէ ու կը դատէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:5050: Впрочем Я не ищу Моей славы: есть Ищущий и Судящий.
8:50  ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων.
8:50. ἐγὼ (I) δὲ (moreover) οὐ (not) ζητῶ (I-seek-unto) τὴν (to-the-one) δόξαν (to-a-recognition) μου: (of-me) ἔστιν (it-be) ὁ (the-one) ζητῶν (seeking-unto) καὶ (and) κρίνων. (separating)
8:50. ego autem non quaero gloriam meam est qui quaerit et iudicatBut I seek not my own glory: there is one that seeketh and judgeth.
50. But I seek not mine own glory: there is one that seeketh and judgeth.
8:50. But I am not seeking my own glory. There is One who seeks and judges.
8:50. And I seek not mine own glory: there is one that seeketh and judgeth.
And I seek not mine own glory: there is one that seeketh and judgeth:

50: Впрочем Я не ищу Моей славы: есть Ищущий и Судящий.
8:50  ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων.
8:50. ego autem non quaero gloriam meam est qui quaerit et iudicat
But I seek not my own glory: there is one that seeketh and judgeth.
8:50. But I am not seeking my own glory. There is One who seeks and judges.
8:50. And I seek not mine own glory: there is one that seeketh and judgeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:50: I seek not mine own glory - Another proof that I am not influenced by any spirit but that which proceeds from God. But there is one that seeketh - i.e. my glory - and judgeth - will punish you for your determined obstinacy and iniquity.
Albert Barnes: Notes on the Bible - 1834
8:50: Mine own glory - My own praise or honor. In all his teaching this was true. He did not seek to exalt or to vindicate himself. He was willing to lie under reproach and to be despised. He regarded little, therefore, their taunts and accusations; and even now, he says, he would not seek to vindicate himself.
There is one that seeketh and judgeth - God will take care of my reputation. He seeks my welfare and honor, and I may commit my cause into his hands without attempting my own vindication. From these verses Joh 8:46-50 we may learn:
1. That where men have no sound arguments, they attempt to overwhelm their adversaries by calling odious and reproachful names. Accusations of heresy and schism, and the use of reproachful terms, are commonly proof that men are not only under the influence of unchristian feeling, but that they have no sound reasons to support their cause.
2. It is right to vindicate ourselves from such charges, but it should not be done by rendering railing for railing. "In meekness we should instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth," Ti2 2:25.
3. We should not regard it as necessarily dishonorable if we lie under reproach. If we have a good conscience, if we have examined for ourselves, if we are conscious that we are seeking the glory of God, we should be willing, as Jesus was, to bear reproach, believing that God will in due time avenge us, and bring forth our righteousness as the light, and our judgment as the noonday, Psa 37:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:50: I seek not: Joh 5:41, Joh 7:18
there: Joh 5:20-23, Joh 5:45, Joh 12:47, Joh 12:48
Geneva 1599
8:50 And I seek not mine own glory: there is one (q) that seeketh and judgeth.
(q) That is, that will avenge both your despising of me and of him.
John Gill
8:50 I seek not mine own glory,.... In his doctrine, or in his miracles; which showed that he was no impostor, but a true, faithful, and upright person; and though he was so very much reproached and abused, he was not over solicitous of his own character, and of retrieving his honour, and of securing glory from man; he knew that Wisdom was justified of her children, and he committed himself to God that judgeth righteously, who would take care of his glory, and vindicate him from all the unjust charges and insults of men:
there is one that seeketh and judgeth; meaning God his Father, who had his glory at heart; who had glorified him on the mount, and would glorify him again, when he should raise him from the dead, and spread his Gospel in all the world; and when he would judge the nation of the Jews, and bring wrath upon them, upon their nation, city and temple, for their contempt and rejection of him.
John Wesley
8:50 I seek not my own glory - That is, as I am the Messiah, I consult not my own glory. I need not. For my Father consulteth it, and will pass sentence on you accordingly.
Robert Jamieson, A. R. Fausset and David Brown
8:50 I seek not mine own glory: there is one that seeketh--that is, evidently, "that seeketh My glory"; requiring "all men to honor the Son even as they honor the Father"; judicially treating him "who honoreth not the Son as honoring not the Father that hath sent Him" (Jn 5:23; and compare Mt 17:5); but giving to Him (Jn 6:37) such as will yet cast their crowns before His throne, in whom He "shall see of the travail of his soul, and be satisfied" (Is 53:11).
8:518:51: Ամէն ամէն ասե՛մ ձեզ. Եթէ ոք զբանն իմ պահեսցէ, զմահ մի՛ տեսցէ ՚ի յաւիտեան[1789]։ [1789] Ոմանք. Զի որ զբանն իմ պա՛՛... մի՛ տեսցէ յաւիտեան։
51. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ. եթէ մէկը իմ խօսքը պահի, մահ չի տեսնի յաւիտեան»:
51 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Եթէ մէկը իմ խօսքս պահէ, յաւիտեան մահ պիտի չտեսնէ’»։
Ամէն ամէն ասեմ ձեզ. Եթէ ոք զբանն իմ պահեսցէ, զմահ մի՛ տեսցէ ի յաւիտեան:

8:51: Ամէն ամէն ասե՛մ ձեզ. Եթէ ոք զբանն իմ պահեսցէ, զմահ մի՛ տեսցէ ՚ի յաւիտեան[1789]։
[1789] Ոմանք. Զի որ զբանն իմ պա՛՛... մի՛ տեսցէ յաւիտեան։
51. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ. եթէ մէկը իմ խօսքը պահի, մահ չի տեսնի յաւիտեան»:
51 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Եթէ մէկը իմ խօսքս պահէ, յաւիտեան մահ պիտի չտեսնէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
8:5151: Истинно, истинно говорю вам: кто соблюдет слово Мое, тот не увидит смерти вовек.
8:51  ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.
8:51. Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἐάν (if-ever) τις (a-one) τὸν (to-the-one) ἐμὸν (to-mine) λόγον (to-a-forthee) τηρήσῃ, (it-might-have-kept-unto,"θάνατον (to-a-death) οὐ (not) μὴ (lest) θεωρήσῃ (it-might-have-surveiled-unto) εἰς (into) τὸν (to-the-one) αἰῶνα. (to-an-age)
8:51. amen amen dico vobis si quis sermonem meum servaverit mortem non videbit in aeternumAmen, amen, I say to you: If any man keep my word, he shall not see death for ever.
51. Verily, verily, I say unto you, If a man keep my word, he shall never see death.
8:51. Amen, amen, I say to you, if anyone will have kept my word, he will not see death for eternity.”
8:51. Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
Verily, verily, I say unto you, If a man keep my saying, he shall never see death:

51: Истинно, истинно говорю вам: кто соблюдет слово Мое, тот не увидит смерти вовек.
8:51  ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.
8:51. amen amen dico vobis si quis sermonem meum servaverit mortem non videbit in aeternum
Amen, amen, I say to you: If any man keep my word, he shall not see death for ever.
8:51. Amen, amen, I say to you, if anyone will have kept my word, he will not see death for eternity.”
8:51. Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51: Христос не хочет Сам судить иудеев, но Он не может не свидетельствовать о Себе: к этому Он побуждается самими иудеями, которые начали против Него упорную борьбу. К уверовавшим же в Него Он обращается с обещанием жизни вечной, если они соблюдут Его слово (ср. ст. 31). Они не умрут никогда (ср. Лк. 2:26; Евр. 11:5; Ин. 3:3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death. 52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. 53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? 54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: 55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. 56 Your father Abraham rejoiced to see my day: and he saw it, and was glad. 57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. 59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

In these verses we have,

I. The doctrine of the immortality of believers laid down, v. 51. It is ushered in with the usual solemn preface, Verily, verily, I say unto you, which commands both attention and assent, and this is what he says, If a man keep my sayings, he shall never see death. Here we have, 1. The character of a believer: he is one that keeps the sayings of the Lord Jesus, ton logon ton emon--my word; that word of mine which I have delivered to you; this we must not only receive, but keep; not only have, but hold. We must keep it in mind and memory, keep it in love and affection, so keep it as in nothing to violate it or go contrary to it, keep it without spot (1 Tim. vi. 14), keep it as a trust committed to us, keep in it as our way, keep to it as our rule. 2. The privilege of a believer: He shall by no means see death for ever; so it is in the original. Not as if the bodies of believers were secured from the stroke of death. No, even the children of the Most High must die like men, and the followers of Christ have been, more than other men, in deaths often, and killed all the day long; how then is this promise made good that they shall not see death? Answer, (1.) The property of death is so altered to them that they do not see it as death, they do not see the terror of death, it is quite taken off; their sight does not terminate in death, as theirs does who live by sense; no, they look so clearly, so comfortably, through death, and beyond death, and are so taken up with their state on the other side death, that they overlook death, and see it not. (2.) The power of death is so broken that though there is no remedy, but they must see death, yet they shall not see death for ever, shall not be always shut up under its arrests, the day will come when death shall be swallowed up in victory. (3.) They are perfectly delivered from eternal death, shall not be hurt of the second death. That is the death especially meant here, that death which is for ever, which is opposed to everlasting life; this they shall never see, for they shall never come into condemnation; they shall have their everlasting lot where there will be no more death, where they cannot die any more, Luke xx. 36. Though now they cannot avoid seeing death, and tasting it too, yet they shall shortly be there where it will be seen no more for ever, Exod. xiv. 13.

II. The Jews cavil at this doctrine. Instead of laying hold of this precious promise of immortality, which the nature of man has an ambition of (who is there that does not love life, and dread the sight of death?) they lay hold of this occasion to reproach him that makes them so kind an offer: Now we know that thou hast a devil. Abraham is dead. Observe here,

1. Their railing: "Now we know that thou hast a devil, that thou art a madman; thou ravest, and sayest thou knowest not what." See how these swine trample underfoot the precious pearls of gospel promises. If now at last they had evidence to prove him mad, why did they say (v. 48), before they had that proof, Thou hast a devil? But this is the method of malice, first to fasten an invidious charge, and then to fish for evidence of it: Now we know that thou hast a devil. If he had not abundantly proved himself a teacher come from God, his promises of immortality to his credulous followers might justly have been ridiculed, and charity itself would have imputed them to a crazed fancy; but his doctrine was evidently divine, his miracles confirmed it, and the Jews' religion taught them to expect such a prophet, and to believe in him; for them therefore thus to reject him was to abandon that promise to which their twelve tribes hoped to come, Acts xxvi. 7.

2. Their reasoning, and the colour they had to run him down thus. In short, they look upon him as guilty of an insufferable piece of arrogance, in making himself greater than Abraham and the prophets: Abraham is dead, and the prophets, they are dead too; very true, by the same token that these Jews were the genuine offspring of those that killed them. Now, (1.) It is true that Abraham and the prophets were great men, great in the favour of God, and great in the esteem of all good men. (2.) It is true that they kept God's sayings, and were obedient to them; and yet, (3.) It is true that they died; they never pretended to have, much less to give, immortality, but every one in his own order was gathered to his people. It was their honour that they died in faith, but die they must. Why should a good man be afraid to die, when Abraham is dead, and the prophets are dead? They have tracked the way through that darksome valley, which should reconcile us to death and help to take off the terror of it. Now they think Christ talks madly, when he saith, If a man keep my sayings, he shall never taste death. Tasting death means the same thing with seeing it; and well may death be represented as grievous to several of the senses, which is the destruction of them all. Now their arguing goes upon two mistakes:-- [1.] They understood Christ of an immortality in this world, and this was a mistake. In the sense that Christ spoke, it was not true that Abraham and the prophets were dead, for God is still the God of Abraham and the God of the holy prophets (Rev. xxii. 6); now God is not the God of the dead, but of the living; therefore Abraham and the prophets are still alive, and, as Christ meant it, they had not seen nor tasted death. [2.] They thought none could be greater than Abraham and the prophets, whereas they could not but know that the Messiah would be greater than Abraham or any of the prophets; they did virtuously, but he excelled them all; nay, they borrowed their greatness from him. It was the honour of Abraham that he was the Father of the Messiah, and the honour of the prophets that they testified beforehand concerning him: so that he certainly obtained a far more excellent name than they. Therefore, instead of inferring from Christ's making himself greater than Abraham that he had a devil, they should have inferred from his proving himself so (by doing the works which neither Abraham nor the prophets ever did) that he was the Christ; but their eyes were blinded. They scornfully asked, Whom makest thou thyself? As if he had been guilty of pride and vain-glory; whereas he was so far from making himself greater than he was that he now drew a veil over his own glory, emptied himself, and made himself less than he was, and was the greatest example of humility that ever was.

III. Christ's reply to this cavil; still he vouchsafes to reason with them, that every mouth may be stopped. No doubt he could have struck them dumb or dead upon the spot, but this was the day of his patience.

1. In his answer he insists not upon his own testimony concerning himself, but waives it as not sufficient nor conclusive (v. 54): If I honour myself, my honour is nothing, ean ego doxazo--if I glorify myself. Note, Self-honour is no honour; and the affectation of glory is both the forfeiture and the defeasance of it: it is not glory (Prov. xxv. 27), but so great a reproach that there is no sin which men are more industrious to hide than this; even he that most affects praise would not be thought to do it. Honour of our own creating is a mere chimera, has nothing in it, and therefore is called vain-glory. Self-admirers are self-deceivers. Our Lord Jesus was not one that honoured himself, as they represented him; he was crowned by him who is the fountain of honour, and glorified not himself to be made a high priest, Heb. v. 4, 5.

2. He refers himself to his Father, God; and to their father, Abraham.

(1.) To his Father, God: It is my Father that honoureth me. By this he means, [1.] That he derived from his Father all the honour he now claimed; he had commanded them to believe in him, to follow him, and to keep his word, all which put an honour upon him; but it was the Father that laid help upon him, that lodged all fulness in him, that sanctified him, and sealed him, and sent him into the world to receive all the honours due to the Messiah, and this justified him in all these demands of respect. [2.] That he depended upon his Father for all the honour he further looked for. He courted not the applauses of the age, but despised them; for his eye and heart were upon the glory which the Father had promised him, and which he had with the Father before the world was. He aimed at an advancement with which the Father was to exalt him, a name he was to give him, Phil. ii. 8, 9. Note, Christ and all that are his depend upon God for their honour; and he that is sure of honour where he is known cares not though he be slighted where he is in disguise. Appealing thus often to his Father, and his Father's testimony of him, which yet the Jews did not admit nor give credit to,

First, He here takes occasion to show the reason of their incredulity, notwithstanding this testimony--and this was their unacquaintedness with God; as if he had said, "But why should I talk to you of my Father's honouring me, when he is one you know nothing of? You say of him that he is your God, yet you have not known him." Here observe,

a. The profession they made of relation to God: "You say that he is your God, the God you have chosen, and are in covenant with; you say that you are Israel; but all are not so indeed that are of Israel," Rom. ix. 6. Note, Many pretend to have an interest in God, and say that he is theirs, who yet have no just cause to say so. Those who called themselves the temple of the Lord, having profaned the excellency of Jacob, did but trust in lying words. What will it avail us to say, He is our God, if we be not in sincerity his people, nor such as he will own? Christ mentions here their profession of relation to God, as that which was an aggravation of their unbelief. All people will honour those whom their God honours; but these Jews, who said that the Lord was their God, studied how to put the utmost disgrace upon one upon whom their God put honour. Note, The Profession we make of a covenant relation to God, and an interest in him, if it be not improved by us will be improved against us.

b. Their ignorance of him, and estrangement from him, notwithstanding this profession: Yet you have not known him. (a.) You know him not at all. These Pharisees were so taken up with the study of their traditions concerning things foreign and trifling that they never minded the most needful and useful knowledge; like the false prophets of old, who caused people to forget God's name by their dreams, Jer. xxiii. 27. Or, (b.) You know him not aright, but mistake concerning him; and this is as bad as not knowing him at all, or worse. Men may be able to dispute subtly concerning God, and yet may think him such a one as themselves, and not know him. You say that he is yours, and it is natural to us to desire to know our own, yet you know him not. Note, There are many who claim-kindred to God who yet have no acquaintance with him. It is only the name of God which they have learned to talk of, and to hector with; but for the nature of God, his attributes and perfections, and relations to his creatures, they know nothing of the matter; we speak this to their shame, 1 Cor. xv. 34. Multitudes satisfy themselves, but deceive themselves, with a titular relation to an unknown God. This Christ charges upon the Jews here, [a.] To show how vain and groundless their pretensions of relation to God were. "You say that he is yours, but you give yourselves the lie, for it is plain that you do not know him;" and we reckon that a cheat is effectually convicted if it be found that he is ignorant of the persons he pretends alliance to. [b.] To show the true reason why they were not wrought upon by Christ's doctrine and miracles. They knew not God; and therefore perceived not the image of God, nor the voice of God in Christ. Note, The reason why men receive not the gospel of Christ is because they have not the knowledge of God. Men submit not to the righteousness of Christ because they are ignorant of God's righteousness, Rom. x. 3. They that know not God, and obey not the gospel of Christ, are put together, 2 Thess. i. 8.

Secondly, He gives them the reason of his assurance that his Father would honour him and own him: But I know him; and again, I know him; which bespeaks, not only his acquaintance with him, having lain in his bosom, but his confidence in him, to stand by him, and bear him out in his whole undertaking; as was prophesied concerning him (Isa. l. 7, 8), I know that I shall not be ashamed, for he is near that justifies; and as Paul, "I know whom I have believed (2 Tim. i. 12), I know him to be faithful, and powerful, and heartily engaged in the cause which I know to be his own." Observe, 1. How he professes his knowledge of his Father, with the greatest certainty, as one that was neither afraid nor ashamed to own it: If I should say I know him not, I should be a liar like unto you. He would not deny his relation to God, to humour the Jews, and to avoid their reproaches, and prevent further trouble; nor would he retract what he had said, nor confess himself either deceived or a deceiver; if he should, he would be found a false witness against God and himself. Note, Those who disown their religion and relation to God, as Peter, are liars, as much as hypocrites are, who pretend to know him, when they do not. See 1 Tim. vi. 13, 14. Mr. Clark observes well, upon this, that it is a great sin to deny God's grace in us. 2. How he proves his knowledge of his Father: I know him and keep his sayings, or his word. Christ, as man, was obedient to the moral law, and, as Redeemer, to the mediatorial law; and in both he kept his Father's word, and his own word with the Father. Christ requires of us (v. 51) that we keep his sayings; and he has set before us a copy of obedience, a copy without a blot: he kept his Father's sayings; well might he who learned obedience teach it; see Heb. v. 8, 9. Christ by this evinced that he knew the Father. Note, The best proof of our acquaintance with God is our obedience to him. Those only know God aright that keep his word; it is a ruled case, 1 John ii. 3. Hereby we know that we know him (and do not only fancy it), if we keep his commandments.

(2.) Christ refers them to their father, whom they boasted so much of a relation to, and that was Abraham, and this closes the discourse.

[1.] Christ asserts Abraham's prospect of him, and respect to him: Your father Abraham rejoiced to see my day, and he saw it, and was glad, v. 56. And by this he proves that he was not at all out of the way when he made himself greater than Abraham. Two things he here speaks of as instances of that patriarch's respect to the promised Messiah:--

First, The ambition he had to see his day: He rejoiced, egalliasto--he leaped at it. The word, though it commonly signifies rejoicing, must here signify a transport of desire rather than of joy, for otherwise the latter part of the verse would be a tautology; he saw it, and was glad. He reached out, or stretched himself forth, that he might see my day; as Zaccheus, that ran before, and climbed the tree, to see Jesus. The notices he had received of the Messiah to come had raised in him an expectation of something great, which he earnestly longed to know more of. The dark intimation of that which is considerable puts men upon enquiry, and makes them earnestly ask Who? and What? and Where? and When? and How? And thus the prophets of the Old Testament, having a general idea of a grace that should come, searched diligently (1 Pet. i. 10), and Abraham was as industrious herein as any of them. God told him of a land that he would give his posterity, and of the wealth and honour he designed them (Gen. xv. 14); but he never leaped thus to see that day, as he did to see the day of the Son of man. He could not look with so much indifferency upon the promised seed as he did upon the promised land; in that he was, but to the other he could not be, contentedly a stranger. Note, Those who rightly know any thing of Christ cannot but be earnestly desirous to know more of him. Those who discern the dawning of the light of the Sun of righteousness cannot but wish to see his rising. The mystery of redemption is that which angels desire to look into, much more should we, who are more immediately concerned in it. Abraham desired to see Christ's day, though it was at a great distance; but this degenerate seed of his discerned not his day, nor bade it welcome when it came. The appearing of Christ, which gracious souls love and long for, carnal hearts dread and loathe.

Secondly, The satisfaction he had in what he did see of it: He saw it, and was glad. Observe here,

a. How God gratified the pious desire of Abraham; he longed to see Christ's day, and he saw it. Though he saw it not so plainly, and fully, and distinctly as we now see it under the gospel, yet he saw something of it, more afterwards than he did at first. Note, To him that has, and to him that asks, shall be given; to him that uses and improves what he has, and that desires and prays for more of the knowledge of Christ, God will give more. But how did Abraham see Christ's day? (a.) Some understand it of the sight he had of it in the other world. The separate soul of Abraham, when the veil of flesh was rent, saw the mysteries of the kingdom of God in heaven. Calvin mentions this sense of it, and does not much disallow it. Note, The longings of gracious souls after Jesus Christ will be fully satisfied when they come to heaven, and not till then. But, (b.) It is more commonly understood of some sight he had of Christ's day in this world. They that received not the promises, yet saw them afar off, Heb. xi. 13. Balaam saw Christ, but not now, not nigh. There is room to conjecture that Abraham had some vision of Christ and his day, for his own private satisfaction, which is not, nor must be, recorded in his story, like that of Daniel's, which must be shut up, and sealed unto the time of the end, Dan. xii. 4. Christ knew what Abraham saw better than Moses did. But there are divers things recorded in which Abraham saw more of that which he longed to see than he did when the promise was first made to him. He saw in Melchizedek one made like unto the Son of God, and a priest for ever; he saw an appearance of Jehovah, attended with two angels, in the plains of Mamre. In the prevalency of his intercession for Sodom he saw a specimen of Christ's intercession; in the casting out of Ishmael, and the establishment of the covenant with Isaac, he saw a figure of the gospel day, which is Christ's day; for these things were an allegory. In offering Isaac, and the ram instead of Isaac, he saw a double type of the great sacrifice; and his calling the place Jehovah-jireh--It shall be seen, intimates that he saw something more in it than others did, which time would produce; and in making his servant put his hand under his thigh, when he swore, he had a regard to the Messiah.

b. How Abraham entertained these discoveries of Christ's day, and bade them welcome: He saw, and was glad. He was glad of what he saw of God's favour to himself, and glad of what he foresaw of the mercy God had in store for the world. Perhaps this refers to Abraham's laughing when God assured him of a son by Sarah (Gen. xvii. 16, 17), for that was not a laughter of distrust as Sarah's but of joy; in that promise he saw Christ's day, and it filled him with joy unspeakable. Thus he embraced the promises. Note, A believing sight of Christ and his day will put gladness into the heart. No joy like the joy of faith; we are never acquainted with true pleasure till we are acquainted with Christ.

[2.] The Jews cavil at this, and reproach him for it (v. 57): Thou art not yet fifty years old, and hast thou seen Abraham? Here, First, They suppose that if Abraham saw him and his day he also had seen Abraham, which yet was not a necessary innuendo, but this turn of his words would best serve to expose him; yet it was true that Christ had seen Abraham, and had talked with him as a man talks with his friend. Secondly, They suppose it a very absurd thing for him to pretend to have seen Abraham, who was dead so many ages before he was born. The state of the dead is an invisible state; but here they ran upon the old mistake, understanding that corporally which Christ spoke spiritually. Now this gave them occasion to despise his youth, and to upbraid him with it, as if he were but of yesterday, and knew nothing: Thou art not yet fifty years old. They might as well have said, Thou art not forty; for he was now but thirty-two or thirty-three years old. As to this, Irenæus, one of the first fathers, with this passage supports the tradition which he says he had from some that had conversed with St. John, that our Saviour lived to be fifty years old, which he contends for, Advers. Hæres. lib. 2, cap. 39, 40. See what little credit is to be given to tradition; and, as to this here, the Jews spoke at random; some year they would mention, and therefore pitched upon one that they thought he was far enough short of; he did not look to be forty, but they were sure he could not be fifty, much less contemporary with Abraham. Old age is reckoned to begin at fifty (Num. iv. 47), so that they meant no more than this, "Thou art not to be reckoned an old man; many of us are much thy seniors, and yet pretend not to have seen Abraham." Some think that his countenance was so altered, with grief and watching, that, together with the gravity of his aspect, it made him look like a man of fifty years old: his visage was so marred, Isa. lii. 14.

[3.] Our Saviour gives an effectual answer to this cavil, by a solemn assertion of his own seniority even to Abraham himself (v. 58): "Verily, verily, I say unto you; I do not only say it in private to my own disciples, who will be sure to say as I say, but to you my enemies and persecutors; I say it to your faces, take it how you will: Before Abraham was, I am;" prin Abraam genesthai, ego eimi, Before Abraham was made or born, I am. The change of the word is observable, and bespeaks Abraham a creature, and himself the Creator; well therefore might he make himself greater than Abraham. Before Abraham he was, First, As God. I am, is the name of God (Exod. iii. 14); it denotes his self-existence; he does not say, I was, but I am, for he is the first and the last, immutably the same (Rev. i. 8); thus he was not only before Abraham, but before all worlds, ch. i. 1; Prov. viii. 23. Secondly, As Mediator. He was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world (Rev. xiii. 8), the channel of conveyance of light, life, and love from God to man. This supposes his divine nature, that he is the same in himself from eternity (Heb. xiii. 8), and that he is the same to man ever since the fall; he was made of God wisdom, righteousness, sanctification, and redemption, to Adam, and Abel, and Enoch, and Noah, and Shem, and all the patriarchs that lived and died by faith in him before Abraham was born. Abraham was the root of the Jewish nation, the rock out of which they were hewn. If Christ was before Abraham, his doctrine and religion were no novelty, but were, in the substance of them, prior to Judaism, and ought to take place of it.

[4.] This great word ended the dispute abruptly, and put a period to it: they could bear to hear no more from him, and he needed to say no more to them, having witnessed this good confession, which was sufficient to support all his claims. One would think that Christ's discourse, in which shone so much both of grace and glory, should have captivated them all; but their inveterate prejudice against the holy spiritual doctrine and law of Christ, which were so contrary to their pride and worldliness, baffled all the methods of conviction. Now was fulfilled that prophecy (Mal. iii. 1, 2), that when the messenger of the covenant should come to his temple they would not abide the day of his coming, because he would be like a refiner's fire. Observe here,

First, How they were enraged at Christ for what he said: They took up stones to cast at him, v. 59. Perhaps they looked upon him as a blasphemer, and such were indeed to be stoned (Lev. xxiv. 16); but they must be first legally tried and convicted. Farewell justice and order if every man pretend to execute a law at his pleasure. Besides, they had said but just now that he was a distracted crack-brained man, and if so it was against all reason and equity to punish him as a malefactor for what he said. They took up stones. Dr. Lightfoot will tell you how they came to have stones so ready in the temple; they had workmen at this time repairing the temple, or making some additions, and the pieces of stone which they hewed off served for this purpose. See here the desperate power of sin and Satan in and over the children of disobedience. Who would think that ever there should be such wickedness as this in men, such an open and daring rebellion against one that undeniably proved himself to be the Son of God? Thus every one has a stone to throw at his holy religion, Acts xxviii. 22.

Secondly, How he made his escape out of their hands. 1. He absconded; Jesus hid himself; ekrybe--he was hid, either by the crowd of those that wished well to him, to shelter him (he that ought to have been upon a throne, high and lifted up, is content to be lost in a crowd); or perhaps he concealed himself behind some of the walls or pillars of the temple (in the secret of his tabernacle he shall hide me, Ps. xxvii. 5); or by a divine power, casting a mist before their eyes, he made himself invisible to them. When the wicked rise a man is hidden, a wise and good man, Prov. xxviii. 12, 28. Not that Christ was afraid or ashamed to stand by what he had said, but his hour was not yet come, and he would countenance the flight of his ministers and people in times of persecution, when they are called to it. The Lord hid Jeremiah and Baruch, Jer. xxxvi. 26. 2. He departed, he went out of the temple, going through the midst of them, undiscovered, and so passed by. This was not a cowardly inglorious flight, nor such as argued either guilt or fear. It was foretold concerning him that he should not fail nor be discouraged, Isa. xlii. 4. But, (1.) It was an instance of his power over his enemies, and that they could do no more against him than he gave them leave to do; by which it appears that when afterwards he was taken in their pits he offered himself, ch. x. 18. They now thought they had made sure of him and yet he passed through the midst of them, either their eyes being blinded or their hands tied, and thus he left them to fume, like a lion disappointed of his prey. (2.) It was an instance of his prudent provision for his own safety, when he knew that his work was not done, nor his testimony finished; thus he gave an example to his own rule, When they persecute you in one city flee to another; nay, if occasion be, to a wilderness, for so Elijah did (1 Kings xix. 3, 4), and the woman, the church, Rev. xii. 6. When they took up loose stones to throw at Christ, he could have commanded the fixed stones, which did cry out of the wall against them, to avenge his cause, or the earth to open and swallow them up; but he chose to accommodate himself to the state he was in, to make the example imitable by the prudence of his followers, without a miracle. (3.) It was a righteous deserting of those who (worse than the Gadarenes, who prayed him to depart) stoned him from among them. Christ will not long stay with those who bid him be gone. Christ did again visit the temple after this; as one loth to depart, he bade oft farewell; but at last he abandoned it for ever, and left it desolate. Christ now went through the midst of the Jews, and none of them courted his stay, nor stirred up himself to take hold of him, but were even content to let him go. Note, God never forsakes any till they have first provoked him to withdraw, and will have none of him. Calvin observes that these chief priests, when they had driven Christ out of the temple, valued themselves on the possession they kept of it: "But," says he, "those deceive themselves who are proud of a church or temple which Christ has forsaken." Longe falluntur, cum templum se habere putant Deo vacuum. When Christ left them it is said that he passed by silently and unobserved; paregen houtos, so that they were not aware of him. Note, Christ's departures from a church, or a particular soul, are often secret, and not soon taken notice of. As the kingdom of God comes not, so it goes not, with observation. See Judg. xvi. 20. Samson wist not that the Lord was departed from him. Thus it was with these forsaken Jews, God left them, and they never missed him.
Adam Clarke: Commentary on the Bible - 1831
8:51: Shall never see death - As Moses promised a long life, with abundance of temporal blessings, to those who should keep his statutes and ordinances, so he who keeps my doctrine shall not only have a long life, but shall never see death - he shall never come under the power of the death of the soul, but shall live eternally with me in glory.
Albert Barnes: Notes on the Bible - 1834
8:51: If a man keep my saying - If he believes on me and obeys my commandments.
He shall never see death - To see death, or to taste of death, is the same as to die, Luk 2:26; Mat 16:28; Mar 9:1. The sense of this passage is, "He shall obtain eternal life, or he shall be raised up to that life where there shall be no death." See Joh 6:49-50; Joh 3:36; Joh 5:24; Joh 11:25-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:51: If: Joh 3:15, Joh 3:16, Joh 5:24, Joh 6:50, Joh 11:25, Joh 11:26
keep: Joh 8:55, Joh 15:20
see: Joh 8:12; Psa 89:48; Luk 2:26
Geneva 1599
8:51 (16) Verily, verily, I say unto you, If a man keep my saying, he shall never (r) see death.
(16) Only the doctrine of the gospel apprehended by faith is a sure remedy against death.
(r) That is, he will not feel it: for even in the midst of death the faithful see life.
John Gill
8:51 Verily, verily, I say unto you,.... This is truth, and may be depended upon, as coming from the "Amen", and faithful witness:
if a man keep my saying; or doctrine, receives the Gospel in the love of it, obeys it from his heart, and cordially embraces and firmly believes it; and retains and holds it fast, having a spiritual and comfortable experience of the doctrines of Christ, and yielding a cheerful and ready obedience to his commands and ordinances, in faith and love:
he shall never see death; the second death, eternal death, which is an everlasting separation of a man, body and soul, from God: this death shall have no power on such a person, he shall never be hurt by it; and though he dies a corporeal death, that shall not be a curse, a penal evil to him; nor shall he always lie under the power of it, but shall rise again, and live in soul and body, for ever with the Lord: seeing and tasting death, as in Jn 8:52, are Hebraisms expressive of dying.
John Wesley
8:51 If a man keep my word - So will my Father consult my glory. We keep his doctrine by believing, his promises by hoping, his command by obeying. He shall never see death - That is, death eternal. He shall live for ever. Hereby he proves that he was no Samaritan; for the Samaritans in general were Sadducees.
Robert Jamieson, A. R. Fausset and David Brown
8:51 If a man keep my saying, he shall never see death--Partly thus vindicating His lofty claims as Lord of the kingdom of life everlasting, and, at the same time, holding out even to His revilers the scepter of grace. The word "keep" is in harmony with Jn 8:31, "If ye continue in My word," expressing the permanency, as a living and paramount principle, of that faith to which He referred: "never see death," though virtually uttered before (Jn 5:24; Jn 6:40, Jn 6:47, Jn 6:51), is the strongest and most naked statement of a very glorious truth yet given. (In Jn 11:26 it is repeated in nearly identical terms).
8:528:52: Ասեն ցնա Հրեայքն. Արդ՝ գիտացա՛ք թէ՝ դեւ՛ գոյ ՚ի քեզ. Աբրահամ մեռա՛ւ եւ մարգարէքն, եւ դու ասես. Եթէ ոք զբանն իմ պահեսցէ, մի՛ ճաշակեսցէ զմահ ՚ի յաւիտեան[1790]։ [1790] Ոմանք. Զմահ մի՛ ճաշակեսցէ յաւիտեան։
52. Հրեաները նրան ասացին. «Այժմ իմացանք, որ քո մէջ դեւ կայ: Աբրահամը մեռաւ, նաեւ՝ մարգարէները, իսկ դու ասում ես, թէ՝ ով իմ խօսքը պահի, յաւիտեան մահ չի ճաշակի:
52 Այն ատեն Հրեաները ըսին անոր. «Հիմա գիտցանք թէ քու ներսդ դեւ կայ։ Աբրահամ մեռաւ ու մարգարէներն ալ եւ դուն կ’ըսես. ‘Եթէ մէկը իմ խօսքս պահէ, յաւիտեան մահուան համը պիտի չառնէ’։
Ասեն ցնա Հրեայքն. Արդ գիտացաք թէ դեւ գոյ ի քեզ. Աբրահամ մեռաւ, եւ մարգարէքն, եւ դու ասես. Եթէ ոք զբանն իմ պահեսցէ, մի՛ ճաշակեսցէ զմահ ի յաւիտեան:

8:52: Ասեն ցնա Հրեայքն. Արդ՝ գիտացա՛ք թէ՝ դեւ՛ գոյ ՚ի քեզ. Աբրահամ մեռա՛ւ եւ մարգարէքն, եւ դու ասես. Եթէ ոք զբանն իմ պահեսցէ, մի՛ ճաշակեսցէ զմահ ՚ի յաւիտեան[1790]։
[1790] Ոմանք. Զմահ մի՛ ճաշակեսցէ յաւիտեան։
52. Հրեաները նրան ասացին. «Այժմ իմացանք, որ քո մէջ դեւ կայ: Աբրահամը մեռաւ, նաեւ՝ մարգարէները, իսկ դու ասում ես, թէ՝ ով իմ խօսքը պահի, յաւիտեան մահ չի ճաշակի:
52 Այն ատեն Հրեաները ըսին անոր. «Հիմա գիտցանք թէ քու ներսդ դեւ կայ։ Աբրահամ մեռաւ ու մարգարէներն ալ եւ դուն կ’ըսես. ‘Եթէ մէկը իմ խօսքս պահէ, յաւիտեան մահուան համը պիտի չառնէ’։
zohrab-1805▾ eastern-1994▾ western am▾
8:5252: Иудеи сказали Ему: теперь узнали мы, что бес в Тебе. Авраам умер и пророки, а Ты говоришь: кто соблюдет слово Мое, тот не вкусит смерти вовек.
8:52  εἶπον [οὗν] αὐτῶ οἱ ἰουδαῖοι, νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις, ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα.
8:52. εἶπαν (They-said) αὐτῷ (unto-it,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"Νῦν (Now) ἐγνώκαμεν (we-had-come-to-acquaint) ὅτι (to-which-a-one) δαιμόνιον (to-a-daimonlet) ἔχεις. (thou-hold) Ἀβραὰμ (An-Abraam) ἀπέθανεν (it-had-died-off) καὶ (and) οἱ (the-ones) προφῆται, (declarers-before,"καὶ (and) σὺ (thou) λέγεις (thou-forth,"Ἐάν (If-ever) τις (a-one) τὸν (to-the-one) λόγον (to-a-forthee) μου (of-me) τηρήσῃ, (it-might-have-kept-unto,"οὐ (not) μὴ (lest) γεύσηται ( it-might-have-tasted-of ) θανάτου (of-a-death) εἰς (into) τὸν (to-the-one) αἰῶνα: (to-an-age)
8:52. dixerunt ergo Iudaei nunc cognovimus quia daemonium habes Abraham mortuus est et prophetae et tu dicis si quis sermonem meum servaverit non gustabit mortem in aeternumThe Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets: and thou sayest: If any man keep my word, he shall not taste death for ever.
52. The Jews said unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my word, he shall never taste of death.
8:52. Therefore, the Jews said: “Now we know that you have a demon. Abraham is dead, and the Prophets; and yet you say, ‘If anyone will have kept my word, he shall not taste death for eternity.’
8:52. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death:

52: Иудеи сказали Ему: теперь узнали мы, что бес в Тебе. Авраам умер и пророки, а Ты говоришь: кто соблюдет слово Мое, тот не вкусит смерти вовек.
8:52  εἶπον [οὗν] αὐτῶ οἱ ἰουδαῖοι, νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις, ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα.
8:52. dixerunt ergo Iudaei nunc cognovimus quia daemonium habes Abraham mortuus est et prophetae et tu dicis si quis sermonem meum servaverit non gustabit mortem in aeternum
The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets: and thou sayest: If any man keep my word, he shall not taste death for ever.
8:52. Therefore, the Jews said: “Now we know that you have a demon. Abraham is dead, and the Prophets; and yet you say, ‘If anyone will have kept my word, he shall not taste death for eternity.’
8:52. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
52-53: Христос только что обещал верующим в Него не только свободу, но и бессмертие. Для слушателей Христа такое обещание еще более подкрепляет ту уверенность в ненормальном состоянии Христа, какую они уже высказали. В самом деле, если уже Авраам умер, то как могут не умереть простые люди, хотя и соблюдающие слово Христа? Что же это за сила заключается в слове Христа? Выходит как будто, что Он ставит Себя выше праотца всего иудейского народа - кто же Он? Уж не сам ли Всевышний?
Albert Barnes: Notes on the Bible - 1834
8:52: Hast a devil - Art deranged. Because he affirmed a thing which they supposed to be contrary to all experience, and to be impossible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:52: Now: Joh 8:48, Joh 9:24
Abraham: Zac 1:5, Zac 1:6; Heb 11:13
taste: Heb 2:9
Geneva 1599
8:52 (17) Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
(17) Against those who abuse the glory of the saints to debase Christ's glory.
John Gill
8:52 Then said the Jews unto him,.... Upon these last words that he spake, giving assurance, that whoever kept his saying, should not die:
now we know that thou hast a devil; they thought and said so before, but now they were assured, that he must be under diabolical influence, must be possessed with the devil, and mad, and out of his senses; for they thought no man in his senses would ever talk at this rate:
Abraham is dead, and the prophets; that is, they are dead also, as the Ethiopic version adds; see Zech 1:5;
and thou sayest, if a man keep my saying, he shall never taste of death: Abraham and the prophets were so far from pretending by their doctrine to communicate life and secure men from death, that they could not keep themselves from dying; and therefore it must be diabolical madness and frenzy to assert anything of this kind.
Robert Jamieson, A. R. Fausset and David Brown
8:52 Then said the Jews unto him, Now we know that thou hast a devil, &c.--"Thou art now self-convicted; only a demoniac could speak so; the most illustrious of our fathers are dead, and Thou promisest exemption from death to anyone who will keep Thy saying! pray, who art Thou?"
8:538:53: Միթէ՝ դու մե՞ծ ինչ ոք իցես քան զհայրն մեր Աբրահամ որ մեռաւ, եւ մարգարէքն մեռան. արդ՝ դու զո՞վ առնես զքեզ[1791]։ [1791] Յօրինակին պակասէր. Արդ դու։ Ոմանք. Զո՞ առնես զքեզ։
53. Միթէ դու աւելի մե՞ծ ես, քան մեր հայրը՝ Աբրահամը, որ մեռաւ. մեռան եւ մարգարէները. արդ, դու քեզ ո՞ւմ տեղ ես դնում»:
53 Միթէ դուն աւելի՞ մեծ ես մեր հօրմէն՝ Աբրահամէն, որ մեռաւ ու մարգարէներն ալ մեռան. դուն քեզ ո՞վ կը կարծես»։
Միթէ դու մե՞ծ ինչ ոք իցես քան զհայր մեր Աբրահամ, որ մեռաւ, եւ մարգարէքն մեռան. արդ դու զո՞ առնես զքեզ:

8:53: Միթէ՝ դու մե՞ծ ինչ ոք իցես քան զհայրն մեր Աբրահամ որ մեռաւ, եւ մարգարէքն մեռան. արդ՝ դու զո՞վ առնես զքեզ[1791]։
[1791] Յօրինակին պակասէր. Արդ դու։ Ոմանք. Զո՞ առնես զքեզ։
53. Միթէ դու աւելի մե՞ծ ես, քան մեր հայրը՝ Աբրահամը, որ մեռաւ. մեռան եւ մարգարէները. արդ, դու քեզ ո՞ւմ տեղ ես դնում»:
53 Միթէ դուն աւելի՞ մեծ ես մեր հօրմէն՝ Աբրահամէն, որ մեռաւ ու մարգարէներն ալ մեռան. դուն քեզ ո՞վ կը կարծես»։
zohrab-1805▾ eastern-1994▾ western am▾
8:5353: Неужели Ты больше отца нашего Авраама, который умер? и пророки умерли: чем Ты Себя делаешь?
8:53  μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν ποιεῖς;
8:53. μὴ (lest) σὺ (thou) μείζων (greater) εἶ (thou-be) τοῦ (of-the-one) πατρὸς (of-a-father) ἡμῶν (of-us) Ἀβραάμ, (of-an-Abraam,"ὅστις (which-a-one) ἀπέθανεν; (it-had-died-off?"καὶ (And) οἱ (the-ones) προφῆται (declarers-before) ἀπέθανον: (they-had-died-off?"τίνα (To-what-one) σεαυτὸν (to-thyself) ποιεῖς; (thou-do-unto?"
8:53. numquid tu maior es patre nostro Abraham qui mortuus est et prophetae mortui sunt quem te ipsum facisArt thou greater than our father Abraham who is dead? And the prophets are dead. Whom dost thou make thyself?
53. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
8:53. Are you greater than our father Abraham, who is dead? And the prophets are dead. So who do you make yourself to be?”
8:53. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself:

53: Неужели Ты больше отца нашего Авраама, который умер? и пророки умерли: чем Ты Себя делаешь?
8:53  μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν ποιεῖς;
8:53. numquid tu maior es patre nostro Abraham qui mortuus est et prophetae mortui sunt quem te ipsum facis
Art thou greater than our father Abraham who is dead? And the prophets are dead. Whom dost thou make thyself?
8:53. Are you greater than our father Abraham, who is dead? And the prophets are dead. So who do you make yourself to be?”
8:53. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:53: Whom makest thou thyself? - Or, who dost thou pretend to be? Although the greatest of the prophets have died, yet thou a Nazarene, a Samaritan, and a devil pretendest that thou canst keep thy followers from dying! It would have been scarcely possible to ask a question implying more contempt and scorn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:53: thou greater: Joh 8:58, Joh 4:12, Joh 10:29, Joh 10:30, Joh 12:34; Isa 9:6; Mat 12:6, Mat 12:41, Mat 12:42; Rom 9:5; Heb 3:2, Heb 3:3; Heb 7:1-7
whom: Joh 5:18, Joh 10:33, Joh 19:7
John Gill
8:53 Art thou greater than our father Abraham?.... So the woman of Samaria said, concerning Jacob, Jn 4:12. The Jews had a mighty opinion of their ancestors, especially of Abraham; and yet they allow the Messiah to be greater than he, as Jesus truly was: so one of their ancient commentators (w) on those words of Is 52:13 thus paraphrases them,
""Behold my servant shall deal prudently", this is the King Messiah; "he shall be exalted" above Abraham, as it is written, Gen 14:22, "and extolled" above Moses, as it is written, Num 11:12, and he shall be higher than the ministering angels, as it is written, Ezek 1:26, for he shall be , "greater than the fathers".''
They add here, of Abraham,
which is dead; he was a great and good man, and yet dead:
and the prophets are dead; though they truly kept, and faithfully delivered the word of God:
whom makest thou thyself? who art a poor carpenter's son, a Galilean, a Nazarene, and yet makest thyself greater than Abraham, or any of the prophets; yea, makest thyself to be God, to promise security from death, and an everlasting continuance of life upon keeping thy word.
(w) Tachuma apud Huls. p. 321.
8:548:54: Պատասխանի ետ Յիսուս. Եթէ ես փառաւորեմ զանձն իմ, փառքն իմ՝ ո՛չինչ են. է՛ Հայր որ փառաւորէ զիս, զորմէ դուքն ասէք՝ թէ Աստուած մեր է.
54. Յիսուս պատասխանեց. «Եթէ ես փառաւորեմ իմ անձը, իմ փառքը ոչինչ է. Հայրն է, որ ինձ փառաւորում է, եւ որի մասին դուք ասում էք, թէ՝ մեր Աստուածն է.
54 Յիսուս պատասխան տուաւ. «Եթէ ես ինքզինքս փառաւորեմ, իմ փառքս բան մը չէ։ Իմ Հայրս է, որ զիս կը փառաւորէ, որուն համար դուք կ’ըսէք թէ Մեր* Աստուածն է,
Պատասխանի ետ Յիսուս. Եթէ ես փառաւորեմ զանձն իմ, փառքն իմ ոչինչ են. է Հայր որ փառաւորէ զիս, զորմէ դուքն ասէք թէ` Աստուած [49]մեր է:

8:54: Պատասխանի ետ Յիսուս. Եթէ ես փառաւորեմ զանձն իմ, փառքն իմ՝ ո՛չինչ են. է՛ Հայր որ փառաւորէ զիս, զորմէ դուքն ասէք՝ թէ Աստուած մեր է.
54. Յիսուս պատասխանեց. «Եթէ ես փառաւորեմ իմ անձը, իմ փառքը ոչինչ է. Հայրն է, որ ինձ փառաւորում է, եւ որի մասին դուք ասում էք, թէ՝ մեր Աստուածն է.
54 Յիսուս պատասխան տուաւ. «Եթէ ես ինքզինքս փառաւորեմ, իմ փառքս բան մը չէ։ Իմ Հայրս է, որ զիս կը փառաւորէ, որուն համար դուք կ’ըսէք թէ Մեր* Աստուածն է,
zohrab-1805▾ eastern-1994▾ western am▾
8:5454: Иисус отвечал: если Я Сам Себя славлю, то слава Моя ничто. Меня прославляет Отец Мой, о Котором вы говорите, что Он Бог ваш.
8:54  ἀπεκρίθη ἰησοῦς, ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς ἡμῶν ἐστιν·
8:54. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous,"Ἐὰν (If-ever) ἐγὼ (I) δοξάσω (I-might-have-reckoned-to) ἐμαυτόν, (to-myself,"ἡ (the-one) δόξα (a-recognition) μου (of-me) οὐδέν (not-moreover-one) ἐστιν: (it-be) ἔστιν (it-be) ὁ (the-one) πατήρ (a-Father) μου (of-me) ὁ (the-one) δοξάζων (reckoning-to) με, (to-me,"ὃν (to-which) ὑμεῖς (ye) λέγετε (ye-forth) ὅτι (to-which-a-one) θεὸς (a-Deity) ὑμῶν (of-ye) ἐστίν, (it-be,"
8:54. respondit Iesus si ego glorifico me ipsum gloria mea nihil est est Pater meus qui glorificat me quem vos dicitis quia Deus noster estJesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God.
54. Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me; of whom ye say, that he is your God;
8:54. Jesus responded: “If I glorify myself, my glory is nothing. It is my Father who glorifies me. And you say about him that he is your God.
8:54. Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:

54: Иисус отвечал: если Я Сам Себя славлю, то слава Моя ничто. Меня прославляет Отец Мой, о Котором вы говорите, что Он Бог ваш.
8:54  ἀπεκρίθη ἰησοῦς, ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς ἡμῶν ἐστιν·
8:54. respondit Iesus si ego glorifico me ipsum gloria mea nihil est est Pater meus qui glorificat me quem vos dicitis quia Deus noster est
Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God.
8:54. Jesus responded: “If I glorify myself, my glory is nothing. It is my Father who glorifies me. And you say about him that he is your God.
8:54. Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54-55: С горечью отвечает Христос, что иудеи не хотят никак Его понять. На Него они смотрят, как на человека, преданного какому-то самохвальству, страдающего как бы манией величия. Но этого нет: Сам Бог Его прославляет, и странно, что иудеи не видят, как Бог свидетельствует о Христе. Если Отец Христа есть Тот Бог, принадлежать Коему иудеи считают для себя особым преимуществом, - как же иудеи не понимают того, что Бог говорит им Своими многочисленными свидетельствами о Христе? Нет, - это правда - иудеи на самом деле совсем не знают истинного Бога! Только Христос один знает Бога так, как нужно знать. Он один только и слово Божие соблюдает, чем не могут ни в каком случае похвалиться иудеи.
Adam Clarke: Commentary on the Bible - 1831
8:54: Your God - Many MSS. and most of the versions read ἡμων, our, instead of ὑμων. The variation is of very little consequence. They called God their God, while enemies to him both in their spirit and conduct.
Albert Barnes: Notes on the Bible - 1834
8:54: If I honour myself - If I commend or praise myself. If I had no other honor and sought no other honor than that which proceeds from a desire to glorify myself.
My honour is nothing - My commendation or praise of myself would be of no value. See the notes at Joh 5:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:54: If: Joh 8:50, Joh 2:11, Joh 5:31, Joh 5:32, Joh 7:18; Pro 25:27; Co2 10:18; Heb 5:4, Heb 5:5
it is: Joh 5:22-29, Joh 5:41, Joh 7:39, Joh 13:31, Joh 13:32, Joh 16:14, Joh 16:15, Joh 17:1, Joh 17:5; Psa 2:6-12, Psa 110:1-4; Dan 7:13, Dan 7:14; Act 3:13; Eph 1:20-23; Phi 2:9-11; Pe1 1:12, Pe1 1:21; Pe2 1:17
ye say: Joh 8:41; Isa 48:1, Isa 48:2, Isa 66:5; Hos 1:9; Rom 2:17-29
Geneva 1599
8:54 (18) Jesus answered, If I honour myself, my honour is (s) nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
(18) There is no one further from seeking glory than Christ, but his Father has set him above all things.
(s) In saying this Christ grants their opinion, though not agreeing with it, as if he had said, "Be it so, let this report which I give of myself be of no force; yet there is another that glorifies me, that is, that honours my name."
John Gill
8:54 Jesus answered, if I honour myself, my honour is nothing,.... It is empty and vain, and will not continue; see 2Cor 10:18;
Tit is my Father that honoureth me: by a voice from heaven, both at his baptism, and transfiguration, declaring him to be his beloved Son, and by the works and miracles he did by him; as he afterwards also honoured him by raising him from the dead, and setting him at his own right hand, by pouring forth his Spirit on his disciples, and succeeding his Gospel in every place:
of whom ye say that he is your God; your covenant God and Father, being the God of Abraham, Isaac, and Jacob; of this the Jews boasted. The Alexandrian copy, and some others, and all the Oriental versions read, "our God".
John Wesley
8:54 If I honour myself - Referring to their words, Whom makest thou thyself?
Robert Jamieson, A. R. Fausset and David Brown
8:54 If I honour myself, my honour is nothing, &c.--(See on Jn 5:31, &c.).
8:558:55: եւ ո՛չ ճանաչէք զնա։ Բայց ես գիտե՛մ զնա. եւ թէ ասեմ, թէ ո՛չ գիտեմ զնա, ձեզ նմա՛ն սո՛ւտ լինիմ. այլ գիտե՛մ զնա, եւ զբան նորա պահե՛մ[1792]։ [1792] Ոմանք. Եւ եթէ ասեմ... զբանն նորա։
55. ու չէք ճանաչում նրան: Բայց ես ճանաչում եմ նրան. եւ եթէ ասեմ, թէ նրան չեմ ճանաչում, ձեզ նման ստախօս կը լինեմ. բայց ես ճանաչում եմ նրան եւ նրա խօսքը պահում եմ:
55 Բայց զանիկա չէք ճանչնար, բայց ես կը ճանչնամ զանիկա ու եթէ ըսեմ թէ զանիկա չեմ ճանչնար, ձեզի պէս ստախօս պիտի ըլլամ. մինչդեռ ես կը ճանչնամ զանիկա եւ անոր խօսքը կը պահեմ։
եւ ոչ ճանաչէք զնա, բայց ես գիտեմ զնա. եւ եթէ ասեմ թէ ոչ գիտեմ զնա, ձեզ նման սուտ լինիմ. այլ գիտեմ զնա եւ զբան նորա պահեմ:

8:55: եւ ո՛չ ճանաչէք զնա։ Բայց ես գիտե՛մ զնա. եւ թէ ասեմ, թէ ո՛չ գիտեմ զնա, ձեզ նմա՛ն սո՛ւտ լինիմ. այլ գիտե՛մ զնա, եւ զբան նորա պահե՛մ[1792]։
[1792] Ոմանք. Եւ եթէ ասեմ... զբանն նորա։
55. ու չէք ճանաչում նրան: Բայց ես ճանաչում եմ նրան. եւ եթէ ասեմ, թէ նրան չեմ ճանաչում, ձեզ նման ստախօս կը լինեմ. բայց ես ճանաչում եմ նրան եւ նրա խօսքը պահում եմ:
55 Բայց զանիկա չէք ճանչնար, բայց ես կը ճանչնամ զանիկա ու եթէ ըսեմ թէ զանիկա չեմ ճանչնար, ձեզի պէս ստախօս պիտի ըլլամ. մինչդեռ ես կը ճանչնամ զանիկա եւ անոր խօսքը կը պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
8:5555: И вы не познали Его, а Я знаю Его; и если скажу, что не знаю Его, то буду подобный вам лжец. Но Я знаю Его и соблюдаю слово Его.
8:55  καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κἂν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ.
8:55. καὶ (and) οὐκ (not) ἐγνώκατε (ye-had-come-to-acquaint) αὐτόν, (to-it,"ἐγὼ (I) δὲ (moreover) οἶδα (I-had-come-to-see) αὐτόν: (to-it) κἂν (and-ever) εἴπω (I-might-have-had-said) ὅτι (to-which-a-one) οὐκ (not) οἶδα (I-had-come-to-see) αὐτόν, (to-it," ἔσομαι ( I-shall-be ) ὅμοιος (along-belonged) ὑμῖν (unto-ye) ψεύστης: (a-falsifier,"ἀλλὰ (other) οἶδα (I-had-come-to-see) αὐτὸν (to-it) καὶ (and) τὸν (to-the-one) λόγον (to-a-forthee) αὐτοῦ (of-it) τηρῶ. (I-keep-unto)
8:55. et non cognovistis eum ego autem novi eum et si dixero quia non scio eum ero similis vobis mendax sed scio eum et sermonem eius servoAnd you have not known him: but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him and do keep his word.
55. and ye have not known him: but I know him; and if I should say, I know him not, I shall be like unto you, a liar: but I know him, and keep his word.
8:55. And yet you have not known him. But I know him. And if I were to say that I do not know him, then I would be like you, a liar. But I know him, and I keep his word.
8:55. Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying:

55: И вы не познали Его, а Я знаю Его; и если скажу, что не знаю Его, то буду подобный вам лжец. Но Я знаю Его и соблюдаю слово Его.
8:55  καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κἂν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ.
8:55. et non cognovistis eum ego autem novi eum et si dixero quia non scio eum ero similis vobis mendax sed scio eum et sermonem eius servo
And you have not known him: but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him and do keep his word.
8:55. And yet you have not known him. But I know him. And if I were to say that I do not know him, then I would be like you, a liar. But I know him, and I keep his word.
8:55. Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:55: ye have not: Joh 8:19, Joh 7:28, Joh 7:29, Joh 15:21, Joh 16:3, Joh 17:25; Jer 4:22, Jer 9:3; Hos 5:4; Act 17:23; Co2 4:6
but: Joh 1:18, Joh 6:46, Joh 7:29, Joh 10:15; Mat 11:27; Luk 10:22
shall: Joh 8:44; Jo1 2:4, Jo1 2:22, Jo1 5:10; Rev 3:9
and keep: Joh 8:29, Joh 8:51
Geneva 1599
8:55 (19) Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
(19) There is no right knowledge of God without Christ, neither is there any right knowledge of Christ without his word.
John Gill
8:55 Yet ye have not known him,.... Not as the Father of Christ, nor as in Christ, whom to know is life eternal: they had no spiritual knowledge of him, nor communion with him; nor did they know truly his mind and will, nor how to worship and serve him as they ought:
but I know him; his nature and perfections, being of the same nature, and having the same perfections with him; and his whole mind and will lying in his bosom: nor did, or does any know the Father, but the Son, and he to whom he is pleased to reveal him:
and if I should say, I know him not, I should be a liar like unto you. Our Lord still intimates, that they were of their father the devil, and imitated him not only as a murderer, but as a liar: this is quite contrary to the character they give of themselves, for they say (x), that an Israelite will not tell a lie.
But I know him, and keep his saying: do his will, and always the things that please him, observe his law, preach his Gospel, fulfil all righteousness, and work out the salvation of men, which were the will and work of his Father he came to do.
(x) Maimon. in Misn. Pesachim, c. 8. sect. 6.
Robert Jamieson, A. R. Fausset and David Brown
8:55 I shall be a liar like unto you--now rising to the summit of holy, naked severity, thereby to draw this long dialogue to a head.
8:568:56: Աբրահամ հայր ձեր ցանկացա՛ւ տեսանել զօ՛ր իմ, ետես՝ եւ ուրա՛խ եղեւ։
56. Աբրահամը՝ ձեր հայրը, ցանկացաւ իմ աշխարհ գալու օրը տեսնել. տեսաւ եւ ուրախացաւ»:
56 Ձեր հայրը Աբրահամ՝ ցանկացաւ իմ օրս տեսնել ու տեսաւ եւ ուրախացաւ»։
Աբրահամ հայր ձեր ցանկացաւ տեսանել զօր իմ, ետես եւ ուրախ եղեւ:

8:56: Աբրահամ հայր ձեր ցանկացա՛ւ տեսանել զօ՛ր իմ, ետես՝ եւ ուրա՛խ եղեւ։
56. Աբրահամը՝ ձեր հայրը, ցանկացաւ իմ աշխարհ գալու օրը տեսնել. տեսաւ եւ ուրախացաւ»:
56 Ձեր հայրը Աբրահամ՝ ցանկացաւ իմ օրս տեսնել ու տեսաւ եւ ուրախացաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:5656: Авраам, отец ваш, рад был увидеть день Мой; и увидел и возрадовался.
8:56  ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη.
8:56. Ἀβραὰμ (An-Abraam) ὁ (the-one) πατὴρ (a-father) ὑμῶν (of-ye) ἠγαλλιάσατο ( it-excess-jumped-unto ) ἵνα (so) ἴδῃ (it-might-have-had-seen) τὴν (to-the-one) ἡμέραν (to-a-day) τὴν (to-the-one) ἐμήν, (to-mine) καὶ (and) εἶδεν (it-had-seen) καὶ (and) ἐχάρη. (it-had-been-joyed)
8:56. Abraham pater vester exultavit ut videret diem meum et vidit et gavisus estAbraham your father rejoiced that he might see my day: he saw it and was glad.
56. Your father Abraham rejoiced to see my day; and he saw it, and was glad.
8:56. Abraham, your father, rejoiced that he might see my day; he saw it and was glad.”
8:56. Your father Abraham rejoiced to see my day: and he saw [it], and was glad.
Your father Abraham rejoiced to see my day: and he saw [it], and was glad:

56: Авраам, отец ваш, рад был увидеть день Мой; и увидел и возрадовался.
8:56  ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη.
8:56. Abraham pater vester exultavit ut videret diem meum et vidit et gavisus est
Abraham your father rejoiced that he might see my day: he saw it and was glad.
8:56. Abraham, your father, rejoiced that he might see my day; he saw it and was glad.”
8:56. Your father Abraham rejoiced to see my day: and he saw [it], and was glad.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
56: Что касается Авраама, которого евреи тоже считали своим, то и он стоит не на их стороне, а на стороне Христа. Ведь Авраам воздыхал о том, чтобы ему увидеть пришествие Мессии (день мой), и он увидел его.

Для понимания этих слов Господа нелишне припомнить, что, по представлению тогдашних иудеев, Авраам был учредителем праздника Кущей, а эта беседа Христа с иудеями происходила около времени праздника Кущей.

По сказанию книги Юбилеев, Авраам в седьмой месяц года, четыре месяца спустя после рождения Исаака, устроил по случаю нового ангельского посещения и повторения обетования о великой судьбе Исаака, алтарь и вокруг него - для себя и своих рабов - кущи, в которых и пробыл семь дней, принося жертвы и совершая ежедневно семикратное обхождение алтаря с пальмовыми ветвями и фруктами в руках (кн. Юбил. гл. 16). Христос, очевидно, полагает различие между той радостью, какую почувствовал Авраам, когда получил надежду на исполнение данного ему обетования, и между той, какую он почувствовал тогда, когда увидел, что его надежда пришла в исполнение. Мы разумеем обетование о потомстве, данное Аврааму. Но так как с рождением Исаака были тесно связаны обетования о будущем благословении всего человечества через Мессию, то Христос имел полное основание сказать, что Авраам, радуясь рождению сына, в то же время, сам этого не сознавая, радовался и рождению Мессии: в Исааке он уже увидел будущего Мессию-Христа.
Adam Clarke: Commentary on the Bible - 1831
8:56: Abraham rejoiced to see my day - Or, he earnestly desired to see my day; ηγαλλιασατο, from αγαν, very much, and ἁλλομαι, I leap - his soul leaped forward in earnest hope and strong expectation that he might see the incarnation of Jesus Christ. The metaphor appears to be taken from a person who, desiring to see a long-expected friend who is coming, runs forward, now and then jumping up to see if he can discover him. There is a saying very like this in Sohar Numer fol. 61: "Abraham rejoiced because he could know, and perceive, and cleave to the Divine Name." The Divine name is יהוה Yehovah; and by this they simply mean God himself.
And he saw it - Not only in the first promise, Gen 3:15, for the other patriarchs saw this as well as he; and not only in that promise which was made particularly to himself, Gen 12:7; Gen 22:18, (compared with Gal 3:16), that the Messiah should spring from his family; but he saw this day especially when Jehovah appeared to him in a human form, Gen 18:2, Gen 18:17, which many suppose to have been a manifestation of the Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
8:56: Your father Abraham - The testimony of Abraham is adduced by Jesus because the Jews considered it to be a signal honor to be his descendants, Joh 8:39. As they regarded the sayings and deeds of Abraham as especially illustrious and worthy of their imitation, so they were bound, in consistency, to listen to what he had said of the Messiah.
Rejoiced - This word includes the notion of desire as well as rejoicing. It denotes that act when, compelled with strong desire for an object, we leap forward toward its attainment with joy; and it expresses:
1. the fact that this was an object that filled the heart of Abraham with joy; and,
2. that he earnestly desired to see it.
We have no single word which expresses the meaning of the original. In Mat 5:12 it is rendered "be exceeding glad."
To see - Rather, he earnestly and joyfully desired that he might see. To see here means to have a view or distinct conception of. It does not imply that Abraham expected that the Messiah would appear during his life, but that he might have a representation of, or a clear description and foresight of the times of the Messiah.
My day - The, day of the Messiah. The word "day," here, is used to denote the time, the appearance, the advent, and the manner of life of the Messiah. Luk 17:26; "as it was in the days of Noah so shall it be also in the days of the Son of man." See Joh 9:4; Mat 11:12. The day of judgment is also called the day of the Son of man, because it will be a remarkable time of his manifestation. Or perhaps in both those cases it is called his day because he will act the most conspicuous part; his person and work will characterize the times; as we speak of the days of Noah, etc., because he was the most conspicuous person of the age.
He saw it - See Heb 11:13; "These all died in faith, not having received (obtained the fulfillment of) the promises, but having seen them afar off, and were persuaded of them," etc. Though Abraham was not permitted to live to see the times of the Messiah, yet he was permitted to have a prophetic view of him, and also of the design of his coming; for,
1. God foretold his advent clearly to him, Gen 12:3; Gen 18:18. Compare Gal 3:16; "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ."
2. Abraham was permitted to have a view of the death of the Messiah as a sacrifice for sin, represented by the command to offer Isaac, Gen 22:1-13. Compare Heb 11:19. The death of the Messiah as a sacrifice for the sins of men was that which characterized his work - which distinguished his times and his advent, and this was represented to Abraham clearly by the command to offer his son. From this arose the proverb among the Jews Gen 22:14, "In the mount of the Lord it shall be seen," or it shall be provided for; a proverb evidently referring to the offering of the Messiah on the mount for the sins of men. By this event Abraham was impressively told that a parent would not be required to offer in sacrifice his sons for the sins of his soul - a thing which has often been done by pagan; but that God would provide a victim, and in due time an offering would be made for the world.
Was glad - Was glad in view of the promise, and that he was permitted so distinctly to see it represented. If the father of the faithful rejoiced so much to see him afar off, how should we rejoice that he has come; that we are not required to look into a distant futurity, but know that he has appeared; that we may learn clearly the manner of his coming, his doctrine, and the design of his death! Well might the eyes of a patriarch rejoice to be permitted to look in any manner on the sublime and glorious scene of the Son of God dying for the sins of men. And our chief honor and happiness is to contemplate the amazing scene of man's redemption, where the Saviour groaned and died to save a lost and ruined race.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:56: rejoiced: Gen 22:18; Luk 2:28-30, Luk 10:24; Gal 3:7-9; Heb 11:13, Heb 11:39; Pe1 1:10-12
Geneva 1599
8:56 (20) Your father Abraham (t) rejoiced to see my (u) day: and he (x) saw [it], and was glad.
(20) The power of Christ showed itself through all former ages in the fathers, for they saw in the promises that he would come, and very joyfully laid hold of him with a living faith.
(t) Was very desirous.
(u) A day is a space that a man lives in, or does any notable act in, or endures any great thing in.
(x) With the eyes of faith; (Heb 11:13).
John Gill
8:56 Your father Abraham rejoiced to see my day,.... Or "he was desirous to see my day", as the Syriac and Arabic versions rightly render the word; or "very desirous", as the Persic version: and indeed, this was what many kings and prophets, and righteous men, were desirous of, even of seeing the Messiah and his day: we often read of , "the days of the Messiah": and the Jews, in their Talmud (y), dispute much about them, how long they will be; one says forty years, another seventy, another three ages: it is the opinion of some, that they shall be according to the number of the days of the year, three hundred and sixty five years; some say seven thousand years, and others as many as have been from the beginning of the world; and others, as many as from Noah; but we know the day of Christ better, and how long he was here on earth; and whose whole time here is called his day; this Abraham had a very great desire to see:
and he saw it and was glad; he saw it with an eye of faith, he saw it in the promise, that in his seed all the nations of the earth should be blessed; and when it was promised him he should have a son, which was the beginning of the fulfilment of the other, he laughed, and therefore his son was called Isaac, to which some reference is here made; he saw him in the birth of his son Isaac and rejoiced, and therefore called his name Isaac, that is, "laughter": he saw also Christ and his day, his sufferings, death, and resurrection from the dead, in a figure; in the binding of Isaac, in the sacrifice of the ram, and in the receiving of Isaac, as from the dead; and he not only saw the Messiah in his type Melchizedek, and who some think was the Son of God himself, but he saw the second person, the promised Messiah, in an human form, Gen 18:2; and all this was matter of joy and gladness to him. This brings to mind what the Jews say at the rejoicing at the law, when the book of the law is brought out (z).
"Abraham rejoiced with the rejoicing of the law, he that cometh shall come, the branch with the joy of the law; Isaac, Jacob, Moses, Aaron, Joshua, Samuel, David, Solomon, rejoiced with the joy of the law; he that cometh shall come, the branch with the joy of the law.''
(y) T. Bab. Sanhedrin, fol. 99. 1. (z) Seder Tephillot, fol. 309. 1. Ed. Basil.
John Wesley
8:56 He saw it - By faith in types, figures, and promises; as particularly in Melchisedec; in the appearance of Jehovah to him in the plains of Mamre, Gen 18:1; and in the promise that in his seed all the nations of the earth shall be blessed. Possibly he had likewise a peculiar revelation either of Christ's first or second coming.
Robert Jamieson, A. R. Fausset and David Brown
8:56 Abraham rejoiced to see my day, &c.--exulted, or exceedingly rejoiced that he should see, he exulted to see it, that is, by anticipation. Nay,
he saw it, and was glad--he actually beheld it, to his joy. If this mean no more than that he had a prophetic foresight of the gospel-day--the second clause just repeating the first--how could the Jews understand our Lord to mean that He "had seen Abraham?" And if it mean that Abraham was then beholding, in his disembodied spirit, the incarnate Messiah [STIER, ALFORD, &c.], the words seem very unsuitable to express it. It expresses something past--"he saw My day, and was glad," that is, surely while he lived. He seems to refer to the familiar intercourse which Abraham had with God, who is once and again in the history called "the Angel of the Lord," and whom Christ here identifies with Himself. On those occasions, Abraham "saw ME" (OLSHAUSEN, though he thinks the reference is to some unrecorded scene). If this be the meaning, all that follows is quite natural.
8:578:57: Ասեն ցնա Հրեայքն. Յիսո՛ւն ամ չեւ՛ եւս է քո, եւ զԱբրահամ տեսե՞ր[1793]։ [1793] Ոմանք. Ամ չեւ՛ է քո։ Ուր օրինակ մի. Չեւ եւս է լցեալ քո, եւ զԱբրա՛՛։
57. Հրեաները նրան ասացին. «Դեռ յիսուն տարեկան չկաս դու եւ Աբրահամի՞ն ես տեսել»:
57 Իսկ Հրեաները ըսին անոր. «Դուն տակաւին յիսուն տարեկան չկաս, Աբրահա՞մն ալ տեսար»։
Ասեն ցնա Հրեայքն. Յիսուն ամ չեւ եւս է քո, եւ զԱբրահա՞մ տեսեր:

8:57: Ասեն ցնա Հրեայքն. Յիսո՛ւն ամ չեւ՛ եւս է քո, եւ զԱբրահամ տեսե՞ր[1793]։
[1793] Ոմանք. Ամ չեւ՛ է քո։ Ուր օրինակ մի. Չեւ եւս է լցեալ քո, եւ զԱբրա՛՛։
57. Հրեաները նրան ասացին. «Դեռ յիսուն տարեկան չկաս դու եւ Աբրահամի՞ն ես տեսել»:
57 Իսկ Հրեաները ըսին անոր. «Դուն տակաւին յիսուն տարեկան չկաս, Աբրահա՞մն ալ տեսար»։
zohrab-1805▾ eastern-1994▾ western am▾
8:5757: На это сказали Ему Иудеи: Тебе нет еще пятидесяти лет, --и Ты видел Авраама?
8:57  εἶπον οὗν οἱ ἰουδαῖοι πρὸς αὐτόν, πεντήκοντα ἔτη οὔπω ἔχεις καὶ ἀβραὰμ ἑώρακας;
8:57. εἶπαν (They-said) οὖν (accordingly,"οἱ (the-ones) Ἰουδαῖοι (Iouda-belonged,"πρὸς (toward) αὐτόν (to-it,"Πεντήκοντα (To-fifty) ἔτη (to-years) οὔπω (not-unto-whither) ἔχεις (thou-hold) καὶ (and) Ἀβραὰμ (to-an-Abraam) ἑώρακας; (thou-had-come-to-discern-unto?"
8:57. dixerunt ergo Iudaei ad eum quinquaginta annos nondum habes et Abraham vidistiThe Jews therefore said to him: Thou art not yet fifty years old. And hast thou seen Abraham?
57. The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
8:57. And so the Jews said to him, “You have not yet reached fifty years, and you have seen Abraham?”
8:57. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham:

57: На это сказали Ему Иудеи: Тебе нет еще пятидесяти лет, --и Ты видел Авраама?
8:57  εἶπον οὗν οἱ ἰουδαῖοι πρὸς αὐτόν, πεντήκοντα ἔτη οὔπω ἔχεις καὶ ἀβραὰμ ἑώρακας;
8:57. dixerunt ergo Iudaei ad eum quinquaginta annos nondum habes et Abraham vidisti
The Jews therefore said to him: Thou art not yet fifty years old. And hast thou seen Abraham?
8:57. And so the Jews said to him, “You have not yet reached fifty years, and you have seen Abraham?”
8:57. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
57: Чтобы внушить иудеям более серьезное отношение к Своим словам, Христос заявляет, что Он существовал еще ранее Авраама. Притом Он говорит о Себе здесь: "есмь", т. е. имею вечное существование, в противоположность сменяющимся человеческим поколениям. Такое выражение, какое в Ветхом Завете употреблял о Себе только Господь (Исх. 3:14), показалось слушателям Христа прямым богохульством, и те люди, которые час назад, казалось, веровали в Христа, теперь берутся за камни, чтобы побить Его ими (ср. 10:31: и сл.). Но Христос успел скрыться в толпе богомольцев, не принимавших участия в споре, и ушел из храма.
Adam Clarke: Commentary on the Bible - 1831
8:57: Thou art not yet fifty years old - Some MSS. read forty. The age of our blessed Lord has never been properly determined. Some of the primitive fathers believed that he was fifty years old when he was crucified; but their foundation, which is no other than these words of the Jews, is but a very uncertain one. Calmet thinks that our Lord was at this time about thirty-four years and ten months old, and that he was crucified about the middle of his thirty-sixth year; and asserts that the vulgar era is three years too late. On the other hand, some allow him to have been but thirty-one years old, and that his ministry had lasted but one year. Many opinions on this subject, which are scarcely worthy of being copied, may be found in Calmet.
Albert Barnes: Notes on the Bible - 1834
8:57: Fifty years old - Jesus is supposed to have been at this time about the age of 33. It is remarkable that when he was so young they should have mentioned the number 50, but they probably designed to pRev_ent the possibility of a reply. Had they said 40 they might have apprehended a reply, or could not be so certain that they were correct.
Hast thou seen Abraham? - It is remarkable, also, that they perverted his words. His affirmation was not that he had seen Abraham, but that Abraham had seen his day. The design of Jesus was to show that he was greater than Abraham, Joh 8:53. To do this, he says that Abraham, great as he was, earnestly desired to see his time, thus acknowledging his inferiority to the Messiah. The Jews perverted this, and affirmed that it was impossible that he and Abraham should have seen each other.
John Gill
8:57 Then said the Jews unto him, thou art not yet fifty years old,.... One copy reads forty, but he was not that; no, not much more than thirty; not above two or three and thirty years old: the reason of their fixing on this age of fifty might be, because Christ might look like such an one, being a man of sorrows and acquainted with griefs, as well as of great gravity; or they might be free in allowing him as many years, as could be thought he should be of, and gain their point; for what were fifty years, when Abraham had been dead above two thousand? and therefore he could never see Abraham, nor Abraham see him; moreover, this age of fifty, is often spoken of by the Jews, and much observed; at the age of fifty, a man is fit to give counsel, they say (a); hence the Levites were dismissed from service at that age, it being more proper for them then to give advice, than to bear burdens; a Methurgeman, or an interpreter in a congregation, was not chosen under fifty years of age (b); and if a man died before he was fifty, this was called the death of cutting off (c); a violent death, a death inflicted by God, as a punishment; Christ lived not to that age, he was now many years short of it:
and hast thou seen Abraham? if he had not, Abraham had seen him, in the sense before given, and in which Christ asserted it, and it is to be understood.
(a) Pirke Abot, c. 5. sect. 21. (b) T. Bab. Chagiga, fol. 14. 1. Juchasin, fol. 44. 2. (c) T. Hieros. Biccurim, fol. 64. 3. T. Bab. Moed Katon, fol. 28. 1. Macsecheth Semachot, c. 3. sect. 9. Kimchi in Isa. xxxviii. 10.
John Wesley
8:57 Thou art not yet fifty years old - At the most. Perhaps the gravity of our Lord's countenance, together with his afflictions and labours, might make him appear older than he really was. Hast thou seen Abraham - Which they justly supposed must have been, if Abraham had seen him.
Robert Jamieson, A. R. Fausset and David Brown
8:57 Then said the Jews unto him, Thou art not yet fifty years old--"No inference can be drawn from this as to the age of our Lord at the time as man. Fifty years was with the Jews the completion of manhood" [ALFORD].
and hast thou seen Abraham?--He had said Abraham saw Him, as being his peculiar privilege. They give the opposite turn to it--"Hast Thou seen Abraham?" as an honor too great for Him to pretend to.
8:588:58: Ասէ ցնոսա Յիսուս. Ամէն ամէն ասե՛մ ձեզ. յառա՛ջ քան զլինելն Աբրահամու եմ ես[1794]։ [1794] Ոմանք. Զլինել Աբրահա՛՛։
58. Յիսուս նրանց ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, ես ե՛մ, նախքան Աբրահամի լինելը»:
58 Յիսուս ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, Աբրահամին ըլլալէն առաջ եմ ես»։
Ասէ ցնոսա Յիսուս. Ամէն ամէն ասեմ ձեզ. Յառաջ քան զլինելն Աբրահամու եմ ես:

8:58: Ասէ ցնոսա Յիսուս. Ամէն ամէն ասե՛մ ձեզ. յառա՛ջ քան զլինելն Աբրահամու եմ ես[1794]։
[1794] Ոմանք. Զլինել Աբրահա՛՛։
58. Յիսուս նրանց ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, ես ե՛մ, նախքան Աբրահամի լինելը»:
58 Յիսուս ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, Աբրահամին ըլլալէն առաջ եմ ես»։
zohrab-1805▾ eastern-1994▾ western am▾
8:5858: Иисус сказал им: истинно, истинно говорю вам: прежде нежели был Авраам, Я есмь.
8:58  εἶπεν αὐτοῖς ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν ἀβραὰμ γενέσθαι ἐγὼ εἰμί.
8:58. εἶπεν (It-had-said) αὐτοῖς (unto-them,"Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"πρὶν (ere) Ἀβραὰμ (to-an-Abraam) γενέσθαι ( to-have-had-became ) ἐγὼ (I) εἰμί. (I-be)
8:58. dixit eis Iesus amen amen dico vobis antequam Abraham fieret ego sumJesus said to them: Amen, amen, I say to you, before Abraham was made, I AM.
58. Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
8:58. Jesus said to them, “Amen, amen, I say to you, before Abraham was made, I am.”
8:58. Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am:

58: Иисус сказал им: истинно, истинно говорю вам: прежде нежели был Авраам, Я есмь.
8:58  εἶπεν αὐτοῖς ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν ἀβραὰμ γενέσθαι ἐγὼ εἰμί.
8:58. dixit eis Iesus amen amen dico vobis antequam Abraham fieret ego sum
Jesus said to them: Amen, amen, I say to you, before Abraham was made, I AM.
8:58. Jesus said to them, “Amen, amen, I say to you, before Abraham was made, I am.”
8:58. Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:58: Before Abraham was, I am - The following is a literal translation of Calmet's note on this passage: - "I am from all eternity. I have existed before all ages. You consider in me only the person who speaks to you, and who has appeared to you within a particular time. But besides this human nature, which ye think ye know, there is in me a Divine and eternal nature. Both, united, subsist together in my person. Abraham knew how to distinguish them. He adored me as his God; and desired me as his Savior. He has seen me in my eternity, and he predicted my coming into the world." On the same verse Bishop Pearce speaks as follows: - "What Jesus here says relates (I think) to his existence antecedent to Abraham's days, and not to his having been the Christ appointed and foretold before that time; for, if Jesus had meant this, the answer I apprehend would not have been a pertinent one. He might have been appointed and foretold for the Christ; but if he had not had an existence before Abraham's days, neither could he have seen Abraham, (as, according to our English translation, the Jews suppose him to have said), nor could Abraham have seen him, as I suppose the Jews understood him to have said in the preceding verse, to which words of the Jews the words of Jesus here are intended as an answer."
Albert Barnes: Notes on the Bible - 1834
8:58: Verily, verily - This is an expression used only in John. It is a strong affirmation denoting particularly the great importance of what was about to be affirmed. See the notes at Joh 3:5.
Before Abraham was - Before Abraham lived.
I am - The expression I am, though in the present tense, is clearly designed to refer to a past time. Thus, in Psa 90:2, "From everlasting to everlasting thou art God." Applied to God, it denotes continued existence without respect to time, so far as he is concerned. We divide time into the past, the present, and the future. The expression, applied to God, denotes that he does not measure his existence in this manner, but that the word by which we express the present denotes his continued and unchanging existence. Hence, he assumes it as his name, "I AM," and "I AM that I AM," Exo 3:14. Compare Isa 44:6; Isa 47:8. There is a remarkable similarity between the expression employed by Jesus in this place and that used in Exodus to denote the name of God. The manner in which Jesus used it would strikingly suggest the application of the same language to God. The question here was about his pre-existence. The objection of the Jews was that he was not 50 years old, and could not, therefore, have seen Abraham. Jesus replied to that that he existed before Abraham. As in his human nature he was not yet 50 years old, and could not, as a man, have existed before Abraham, this declaration must be referred to another nature; and the passage proves that, while he was a man, he was also endowed with another nature existing before Abraham, and to which he applied the term (familiar to the Jews as expressive of the existence of God) I AM; and this declaration corresponds to the affirmation of John Joh 1:1, that he was in the beginning with God, and was God. This affirmation of Jesus is one of the proofs on which John relies to prove that he was the Messiah Joh 20:31, to establish which was the design of writing this book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:58: Verily: Joh 8:34, Joh 8:51
Before: Joh 1:1, Joh 1:2, Joh 17:5, Joh 17:24; Pro 8:22-30; Isa 9:6; Mic 5:2; Col 1:17; Heb 1:10-12; Heb 13:8; Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8
I am: That our Lord by this expression asserted his divinity and eternal existence, as the great I AM, appears evident from the use of the present tense, instead of the past tense, from its being in answer to the Jews, who enquired whether he had seen Abraham, and from its being thus understood by the multitude, who were exasperated at it to such a degree that they took up stones to stone him. The ancient Jews not only believed that the Messiah was superior to and Lord of all the patriarchs, and even of angels, but that his celestial nature existed with God from whom it emanated, before the creation, and that the creation was effected by his ministry. Exo 3:14; Isa 43:13, Isa 44:6, Isa 44:8, Isa 46:9, Isa 48:12; Rev 1:8
Geneva 1599
8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I (y) am.
(y) Christ, as he was God, was before Abraham: and he was the Lamb slain from the beginning of the world.
John Gill
8:58 Jesus said unto them, verily, verily, I say unto you,.... Whether it will be believed or not, it is certainly fact:
before Abraham was, I am; which is to be understood, not of his being in the purpose and decree of God, foreordained to sufferings, and to glory; for so all the elect of God may be said to be before Abraham, being chosen in Christ before the foundation of the world: or that Christ was man, before Abraham became the father of many nations; that is, before the calling of the Gentiles; for nothing is said in the text about his being the father of many nations; it is a bold and impudent addition to it: and besides, Abraham was made the father of many nations, as Ishmaelites, Israelites, Hagarenes, &c. long before the incarnation of Christ; yea, he was so from the very promise in Gen 17:5, which so runs, "a father of many nations have I made thee"; so that this appears a false sense of the text, which is to be understood of the deity, eternity, and immutability of Christ, and refers to the passage in Ex 3:14. "I am that I am--I am hath sent me unto you", the true Jehovah; and so Christ was before Abraham was in being, the everlasting I am, the eternal God, which is, and was, and is to come: he appeared in an human form to our first parents before Abraham was, and was manifested as the Mediator, Saviour, and living Redeemer, to whom all the patriarchs before Abraham looked, and by whom they were saved: he was concerned in the creation of all things out of nothing, as the efficient cause thereof; he was set up from everlasting as Mediator; and the covenant of grace was made with him, and the blessings and promises of it were put into his hands before the world began; the eternal election of men to everlasting life was made in him before the foundation of the world; and he had a glory with his Father before the world was; yea, from all eternity he was the Son of God, of the same nature with him, and equal to him; and his being of the same nature proves his eternity, as well as deity, that he is from everlasting to everlasting God; and is what he ever was, and will be what he now is: he is immutable, the same today, yesterday, and for ever; in his nature, love, grace, and fulness, he is the invariable and unchangeable I am.
John Wesley
8:58 Before Abraham was I AM - Even from everlasting to everlasting. This is a direct answer to the objection of the Jews, and shows how much greater he was than Abraham.
Robert Jamieson, A. R. Fausset and David Brown
8:58 Before Abraham was, I am--The words rendered "was" and "am" are quite different. The one clause means, "Abraham was brought into being"; the other, "I exist." The statement therefore is not that Christ came into existence before Abraham did (as Arians affirm is the meaning), but that He never came into being at all, but existed before Abraham had a being; in other words, existed before creation, or eternally (as Jn 1:1). In that sense the Jews plainly understood Him, since "then took they up stones to cast at Him," just as they had before done when they saw that He made Himself equal with God (Jn 5:18).
hid himself--(See on Lk 4:30).
8:598:59: Վէ՛մս առին Հրեայքն, զի արկցեն ՚ի վերայ նորա. եւ Յիսուս խո՛յս ետ՝ եւ ել գնա՛ց ՚ի տաճարէ անտի[1795]։[1795] ՚Ի բազումս պակասի. Վէմս առին Հրէայքն զի։
59. Նրանք քարեր վերցրին, որ գցեն նրա վրայ, բայց Յիսուս խոյս տուեց եւ տաճարից ելաւ գնաց:
59 Այն ատեն քարեր վերցուցին որպէս զի անոր վրայ նետեն, բայց Յիսուս ծածկուեցաւ անոնց աչքերէն եւ անոնց մէջէն անցնելով՝ տաճարէն դուրս ելաւ ու գնաց։
Վէմս առին զի արկցեն ի վերայ նորա, եւ Յիսուս խոյս ետ եւ ել գնաց ի տաճարէ անտի:

8:59: Վէ՛մս առին Հրեայքն, զի արկցեն ՚ի վերայ նորա. եւ Յիսուս խո՛յս ետ՝ եւ ել գնա՛ց ՚ի տաճարէ անտի[1795]։
[1795] ՚Ի բազումս պակասի. Վէմս առին Հրէայքն զի։
59. Նրանք քարեր վերցրին, որ գցեն նրա վրայ, բայց Յիսուս խոյս տուեց եւ տաճարից ելաւ գնաց:
59 Այն ատեն քարեր վերցուցին որպէս զի անոր վրայ նետեն, բայց Յիսուս ծածկուեցաւ անոնց աչքերէն եւ անոնց մէջէն անցնելով՝ տաճարէն դուրս ելաւ ու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
8:5959: Тогда взяли каменья, чтобы бросить на Него; но Иисус скрылся и вышел из храма, пройдя посреди них, и пошел далее.
8:59  ἦραν οὗν λίθους ἵνα βάλωσιν ἐπ᾽ αὐτόν· ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ.
8:59. ἦραν (They-lifted) οὖν (accordingly) λίθους (to-stones) ἵνα (so) βάλωσιν (they-might-have-had-casted) ἐπ' (upon) αὐτόν: (to-it) Ἰησοῦς (an-Iesous) δὲ (moreover) ἐκρύβη (it-had-been-concealed) καὶ (and) ἐξῆλθεν (it-had-came-out) ἐκ (out) τοῦ (of-the-one) ἱεροῦ. (of-sacred)
8:59. tulerunt ergo lapides ut iacerent in eum Iesus autem abscondit se et exivit de temploThey took up stones therefore to cast at him. But Jesus hid himself and went out of the temple.
59. They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple.
8:59. Therefore, they took up stones to cast at him. But Jesus hid himself, and he departed from the temple.
8:59. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by:

59: Тогда взяли каменья, чтобы бросить на Него; но Иисус скрылся и вышел из храма, пройдя посреди них, и пошел далее.
8:59  ἦραν οὗν λίθους ἵνα βάλωσιν ἐπ᾽ αὐτόν· ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ.
8:59. tulerunt ergo lapides ut iacerent in eum Iesus autem abscondit se et exivit de templo
They took up stones therefore to cast at him. But Jesus hid himself and went out of the temple.
8:59. Therefore, they took up stones to cast at him. But Jesus hid himself, and he departed from the temple.
8:59. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:59: Then took they up stones, etc. - It appears that the Jews understood him as asserting his Godhead; and, supposing him to be a blasphemer, they proceeded to stone him, according to the law. Lev 24:16.
But Jesus hid himself - In all probability he rendered himself invisible - though some will have it that he conveyed himself away from those Jews who were his enemies, by mixing himself with the many who believed on him, (Joh 8:30, Joh 8:31), and who, we may suppose, favored his escape. Pearce.
But where did they find the stones, Christ and they being in the temple? It is answered:
1st. It is probable, as the buildings of the temple had not been yet completed, there might have been many stones near the place; or,
2dly. They might have gone out so the outer courts for them; and, before their return, our Lord had escaped. See Lightfoot and Calmet.
Going through the midst of them, and so passed by - These words are wanting in the Codex Bezae, and in several editions and versions. Erasmus, Grotius, Beza, Pearce, and Griesbach, think them not genuine. The latter has left them out of the test. But, notwithstanding what these critics have said, the words seem necessary to explain the manner of our Lord's escape.
1st. He hid himself, by becoming invisible; and then,
2dly. He passed through the midst of them, and thus got clear away from the place.
See a similar escape mentioned, Luk 4:30, and the note there.
The subjects of this chapter are both uncommon and of vast importance.
1. The case of the woman taken in adultery, when properly and candidly considered, is both intelligible and edifying. It is likely that the accusation was well founded; and that the scribes and Pharisees endeavored maliciously to serve themselves of the fact, to embroil our Lord with the civil power, or ruin his moral reputation. Our Lord was no magistrate, and therefore could not, with any propriety, give judgment in the case; had he done it, it must have been considered an invasion of the rights and office of the civil magistrate, and would have afforded them ground for a process against him. On the other hand, had he acquitted the woman, he might have been considered, not only as setting aside the law of Moses, but as being indulgent to a crime of great moral turpitude, and the report of this must have ruined his moral character. He disappointed this malice by refusing to enter into the case; and overwhelmed his adversaries with confusion, by unmasking their hearts, and pointing out their private abominations. It is generally supposed that our Lord acquitted the woman: this is incorrect; he neither acquitted nor condemned her: he did not enter at all juridically into the business. His saying, Neither do I condemn thee, was no more than a simple declaration that he would not concern himself with the matter - that being the office of the chief magistrate; but, as a preacher of righteousness, he exhorted her to abandon her evil practices, lest the punishment, which she was now likely to escape, should be inflicted on her for a repetition of her transgression.
2. In several places in this chapter, our Lord shows his intimate union with the Father, both in will, doctrine, and deed; and though he never speaks so as to confound the persons, yet he evidently shows that such was the indivisible unity, subsisting between the Father and the Son, that what the one witnessed, the other witnessed; what the one did, the other did; and that he who saw the one necessarily saw the other.
3. The original state of Satan is here pointed out - he abode not in the truth, Joh 8:44. Therefore he was once in the truth, in righteousness and true holiness - and he fell from that truth into sin and falsehood, so that he became the father of lies and the first murderer. Our Lord confirms here the Mosaic account of the fall of man, and shows that this fall was brought about by his lies, and that these lies issued in the murder or destruction both of the body and soul of man.
4. The patience and meekness exercised by our Lord, towards his most fell and unrelenting enemies, are worthy the especial regard of all those who are persecuted for righteousness. - When he was reviled, he reviled not again. As the searcher of hearts, he simply declared their state, Joh 8:44, in order to their conviction and conversion: not to have done so, would have been to betray their souls. In this part of his conduct we find two grand virtues united, which are rarely associated in man, Meekness and Fidelity - patience to bear all insults and personal injuries; and boldness, is the face of persecution and death, to declare the truth. The meek man generally leaves the sinner unreproved: the bold and zealous man often betrays a want of due self-management, and reproves sin in a spirit which prevents the reproof from reaching the heart. In this respect also, our blessed Lord has left us an example, that we should follow his steps. Let him that readeth understand.
Albert Barnes: Notes on the Bible - 1834
8:59: Then took they up stones - It seems they understood him as blaspheming, and proceeded, even without a form of trial, to stone him as such, because this was the punishment prescribed in the law for blasphemy, Lev 24:16. See Joh 10:31. The fact that the Jews understood him in this sense is strong proof that his words naturally conveyed the idea that he was divine. This was in the temple. Herod the Great had not yet completed its repairs, and Dr. Lightfoot has remarked that stones would be lying around the temple in repairing it, which the people could easily use in their indignation.
Jesus hid himself - See Luk 4:30. That is, he either by a miracle rendered himself invisible, or he so mixed with the multitude that he was concealed from them and escaped. Which is the meaning cannot be determined.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:59: took: Joh 8:5, Joh 8:6, Joh 10:30-33, Joh 11:8, Joh 18:31; Lev 24:16; Luk 4:29; Act 7:57
but: Joh 5:13, Joh 10:39, Joh 10:40, Joh 11:54; Gen 19:11; Kg2 6:18-20; Luk 4:30, Luk 24:31; Act 8:39, Act 8:40
Geneva 1599
8:59 (21) Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
(21) Zeal without knowledge eventually breaks out into a most open madness: and yet the wicked cannot do what they desire.
John Gill
8:59 Then they took up stones to cast at him,.... Supposing that he had spoken blasphemy; for they well understood that he, by so saying, made himself to be the eternal God, the unchangeable Jehovah. Should it be asked how they came by their stones in the temple? it may be replied, the temple was still building, Jn 2:20, and stones, or pieces of stones, might lie about, with which they furnished themselves, in order to have destroyed Christ: and this they attempted, though it was on the sabbath day, as appears from Jn 9:1; and with them, , "stoning on the sabbath day" (d) was allowed in some cases.
But Jesus hid himself, not in any corner of the temple, or behind a pillar; but he withdrew himself from them directly, and made himself invisible to them, by holding their eyes, or casting a mist before them, that they could not see him:
and went out of the temple; by one of the gates of it:
going through the midst of them; not of the persons that took up stones to stone him; but the rest of the people, who were there in great multitudes to hear his doctrine, and see his miracles: and so passed by, and escaped out of their hands; the last words, going through the midst of them,
and so passed by, are not in Beza's most ancient copy, and in the Vulgate Latin version.
(d) T. Hieros. Yom Tob, fol. 63. 2.
John Wesley
8:59 Then they took up stones - To stone him as a blasphemer; but Jesus concealed himself - Probably by becoming invisible; and so passed on - With the same ease as if none had been there.