Greek NT with variants

1ιησουςG2424{N-NSM} δεG1161{CONJ} επορευθηG4198{V-AOI-3S} ειςG1519{PREP} τοG3588{T-ASN} οροςG3735{N-ASN} τωνG3588{T-GPF} ελαιωνG1636{N-GPF} 2ορθρουG3722{N-GSM} δεG1161{CONJ} παλινG3825{ADV} παρεγενετοG3854{V-2ADI-3S} ειςG1519{PREP} τοG3588{T-ASN} ιερονG2411{N-ASN} καιG2532{CONJ} παςG3956{A-NSM} οG3588{T-NSM} λαοςG2992{N-NSM} ηρχετοG2064{V-INI-3S} β[προςG4314{PREP} ατσπροςG4314{PREP} βαυτον]G846{P-ASM} ατσαυτονG846{P-ASM} καιG2532{CONJ} καθισαςG2523{V-AAP-NSM} εδιδασκενG1321{V-IAI-3S} αυτουςG846{P-APM} 3αγουσινG71{V-PAI-3P} δεG1161{CONJ} οιG3588{T-NPM} γραμματειςG1122{N-NPM} καιG2532{CONJ} οιG3588{T-NPM} φαρισαιοιG5330{N-NPM} τσβπροςG4314{PREP} τσβαυτονG846{P-ASM} γυναικαG1135{N-ASF} αβεπιG1909{PREP} τσενG1722{PREP} μοιχειαG3430{N-DSF} κατειλημμενηνG2638{V-RPP-ASF} καιG2532{CONJ} στησαντεςG2476{V-AAP-NPM} αυτηνG846{P-ASF} ενG1722{PREP} μεσωG3319{A-DSN} 4λεγουσινG3004{V-PAI-3P} αυτωG846{P-DSM} β[πειραζοντες]G3985{V-PAP-NPM} διδασκαλεG1320{N-VSM} βταυτηνG3778{D-ASF} βευρομενG2147{V-2AAI-1P} βεπG1909{PREP} βαυτοφωρωG1888{A-DSM} βμοιχευομενηνG3431{V-PMP-ASF} ατσαυτηG3778{D-NSF} ατσηG3588{T-NSF} ατσγυνηG1135{N-NSF} τσκατειληφθηG2638{V-API-3S} ακατειληπταιG2638{V-RPI-3S} τσεπαυτοφωρωG1888{ADV} αεπG1909{PREP} ααυτοφωρωG1888{A-DSM} ατσμοιχευομενηG3431{V-PPP-NSF} 5ενG1722{PREP} δεG1161{CONJ} τωG3588{T-DSM} νομωG3551{N-DSM} αημινG2254{P-1DP} βημωνG2257{P-1GP} τσμωσηςG3475{N-NSM} αβμωυσηςG3475{N-NSM} τσημινG2254{P-1DP} ενετειλατοG1781{V-ADI-3S} ταςG3588{T-APF} τοιαυταςG5108{D-APF} αλιθαζεινG3034{V-PAN} τσβλιθοβολεισθαιG3036{V-PPN} συG4771{P-2NS} ουνG3767{CONJ} τιG5101{I-ASN} λεγειςG3004{V-PAI-2S} β[περιG4012{PREP} βαυτης]G846{P-GSF} 6τουτοG5124{D-ASN} δεG1161{CONJ} ελεγονG3004{V-IAI-3P} πειραζοντεςG3985{V-PAP-NPM} αυτονG846{P-ASM} ιναG2443{CONJ} εχωσινG2192{V-PAS-3P} βκατηγοριανG2724{N-ASF} βκατG2596{PREP} ατσκατηγορεινG2723{V-PAN} αυτουG846{P-GSM} οG3588{T-NSM} δεG1161{CONJ} ιησουςG2424{N-NSM} κατωG2736{PREP} κυψαςG2955{V-AAP-NSM} τωG3588{T-DSM} δακτυλωG1147{N-DSM} ακατεγραφενG1125{V-IAI-3S} τσβεγραφενG1125{V-IAI-3S} ειςG1519{PREP} τηνG3588{T-ASF} γηνG1093{N-ASF} βσμηG3361{PRT-N} βσπροσποιουμενοςG4364{V-PNP-NSM} 7ωςG5613{ADV} δεG1161{CONJ} επεμενονG1961{V-IAI-3P} ερωτωντεςG2065{V-PAP-NPM} αυτονG846{P-ASM} αανεκυψενG352{V-AAI-3S} ακαιG2532{CONJ} τσβανακυψαςG352{V-AAP-NSM} ειπενG2036{V-2AAI-3S} ααυτοιςG846{P-DPM} τσβπροςG4314{PREP} τσβαυτουςG846{P-APM} οG3588{T-NSM} αναμαρτητοςG361{A-NSM} υμωνG5216{P-2GP} πρωτοςG4413{A-NSM} αβεπG1909{PREP} αβαυτηνG846{P-ASF} τσβτονG3588{T-ASM} τσβλιθονG3037{N-ASM} τσεπG1909{PREP} τσαυτηG846{P-DSF} βαλετωG906{V-2AAM-3S} αλιθονG3037{N-ASM} 8καιG2532{CONJ} παλινG3825{ADV} ακατακυψαςG2955{V-AAP-NSM} τσβκατωG2736{PREP} τσβκυψαςG2955{V-AAP-NSM} εγραφενG1125{V-IAI-3S} ειςG1519{PREP} τηνG3588{T-ASF} γηνG1093{N-ASF} 9οιG3588{T-NPM} δεG1161{CONJ} ακουσαντεςG191{V-AAP-NPM} τσβκαιG2532{CONJ} τσβυποG5259{PREP} τσβτηςG3588{T-GSF} τσβσυνειδησεωςG4893{N-GSF} τσβελεγχομενοιG1651{V-PPP-NPM} εξηρχοντοG1831{V-INI-3P} ειςG1520{A-NSM} καθG2596{PREP} ειςG1520{A-NSM} αρξαμενοιG756{V-AMP-NPM} αποG575{PREP} τωνG3588{T-GPM} πρεσβυτερωνG4245{A-GPM} β[εωςG2193{CONJ} τσεωςG2193{CONJ} τσβτωνG3588{T-GPM} βεσχατων]G2078{A-GPM} τσεσχατωνG2078{A-GPM} καιG2532{CONJ} κατελειφθηG2641{V-API-3S} μονοςG3441{A-NSM} τσβοG3588{T-NSM} τσβιησουςG2424{N-NSM} καιG2532{CONJ} ηG3588{T-NSF} γυνηG1135{N-NSF} ενG1722{PREP} μεσωG3319{A-DSN} αβουσαG5607{V-PXP-NSF} τσεστωσαG2476{V-RAP-NSF} 10ανακυψαςG352{V-AAP-NSM} δεG1161{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} τσβκαιG2532{CONJ} τσβμηδεναG3367{A-ASM} τσβθεασαμενοςG2300{V-ADP-NSM} τσβπληνG4133{ADV} τσβτηςG3588{T-GSF} τσβγυναικοςG1135{N-GSF} ειπενG2036{V-2AAI-3S} αυτηG846{P-DSF} αγυναιG1135{N-VSF} β[γυναι]G1135{N-VSF} τσηG3588{T-NSF} τσγυνηG1135{N-NSF} πουG4226{PRT-I} εισινG1526{V-PXI-3P} τσβεκεινοιG1565{D-NPM} τσβοιG3588{T-NPM} τσβκατηγοροιG2725{N-NPM} τσβσουG4675{P-2GS} ουδειςG3762{A-NSM} σεG4571{P-2AS} κατεκρινενG2632{V-AAI-3S} 11ηG3588{T-NSF} δεG1161{CONJ} ειπενG2036{V-2AAI-3S} ουδειςG3762{A-NSM} κυριεG2962{N-VSM} ειπενG2036{V-2AAI-3S} δεG1161{CONJ} β[αυτη]G846{P-DSF} τσαυτηG846{P-DSF} οG3588{T-NSM} ιησουςG2424{N-NSM} ουδεG3761{ADV} εγωG1473{P-1NS} σεG4571{P-2AS} κατακρινωG2632{V-PAI-1S} πορευουG4198{V-PNM-2S} α[και]G2532{CONJ} τσβκαιG2532{CONJ} ααποG575{PREP} β[αποG575{PREP} αβτουG3588{T-GSM} ανυνG3568{ADV} βνυν]G3568{ADV} μηκετιG3371{ADV} ααμαρτανε]]G264{V-PAM-2S} τσβαμαρτανεG264{V-PAM-2S} 12παλινG3825{ADV} ουνG3767{CONJ} αβαυτοιςG846{P-DPM} αελαλησενG2980{V-AAI-3S} οG3588{T-NSM} ιησουςG2424{N-NSM} τσαυτοιςG846{P-DPM} τσβελαλησενG2980{V-AAI-3S} λεγωνG3004{V-PAP-NSM} εγωG1473{P-1NS} ειμιG1510{V-PXI-1S} τοG3588{T-NSN} φωςG5457{N-NSN} τουG3588{T-GSM} κοσμουG2889{N-GSM} οG3588{T-NSM} ακολουθωνG190{V-PAP-NSM} εμοιG1698{P-1DS} ουG3756{PRT-N} μηG3361{PRT-N} αβπεριπατησηG4043{V-AAS-3S} τσπεριπατησειG4043{V-FAI-3S} ενG1722{PREP} τηG3588{T-DSF} σκοτιαG4653{N-DSF} αλλG235{CONJ} εξειG2192{V-FAI-3S} τοG3588{T-ASN} φωςG5457{N-ASN} τηςG3588{T-GSF} ζωηςG2222{N-GSF} 13ειπονG2036{V-2AAI-3P} ουνG3767{CONJ} αυτωG846{P-DSM} οιG3588{T-NPM} φαρισαιοιG5330{N-NPM} συG4771{P-2NS} περιG4012{PREP} σεαυτουG4572{F-2GSM} μαρτυρειςG3140{V-PAI-2S} ηG3588{T-NSF} μαρτυριαG3141{N-NSF} σουG4675{P-2GS} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} αληθηςG227{A-NSF} 14απεκριθηG611{V-ADI-3S} ιησουςG2424{N-NSM} καιG2532{CONJ} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} κανG2579{COND-C} εγωG1473{P-1NS} μαρτυρωG3140{V-PAS-1S} περιG4012{PREP} εμαυτουG1683{F-1GSM} αληθηςG227{A-NSF} εστινG2076{V-PXI-3S} ηG3588{T-NSF} μαρτυριαG3141{N-NSF} μουG3450{P-1GS} οτιG3754{CONJ} οιδαG1492{V-RAI-1S} ποθενG4159{ADV-I} ηλθονG2064{V-2AAI-1S} καιG2532{CONJ} πουG4226{PRT-I} υπαγωG5217{V-PAI-1S} υμειςG5210{P-2NP} δεG1161{CONJ} ουκG3756{PRT-N} οιδατεG1492{V-RAI-2P} ποθενG4159{ADV-I} ερχομαιG2064{V-PNI-1S} αηG3588{T-NSF} τσβκαιG2532{CONJ} πουG4226{PRT-I} υπαγωG5217{V-PAI-1S} 15υμειςG5210{P-2NP} καταG2596{PREP} τηνG3588{T-ASF} σαρκαG4561{N-ASF} κρινετεG2919{V-PAI-2P} εγωG1473{P-1NS} ουG3756{PRT-N} κρινωG2919{V-PAI-1S} ουδεναG3762{A-ASM} 16καιG2532{CONJ} εανG1437{COND} κρινωG2919{V-PAS-1S} δεG1161{CONJ} εγωG1473{P-1NS} ηG3588{T-NSF} κρισιςG2920{N-NSF} ηG3588{T-NSF} εμηG1699{S-1NSF} ααληθινηG228{A-NSF} τσβαληθηςG227{A-NSF} εστινG2076{V-PXI-3S} οτιG3754{CONJ} μονοςG3441{A-NSM} ουκG3756{PRT-N} ειμιG1510{V-PXI-1S} αλλG235{CONJ} εγωG1473{P-1NS} καιG2532{CONJ} οG3588{T-NSM} πεμψαςG3992{V-AAP-NSM} μεG3165{P-1AS} πατηρG3962{N-NSM} 17καιG2532{CONJ} ενG1722{PREP} τωG3588{T-DSM} νομωG3551{N-DSM} δεG1161{CONJ} τωG3588{T-DSM} υμετερωG5212{S-2DPM} γεγραπταιG1125{V-RPI-3S} οτιG3754{CONJ} δυοG1417{A-NUI} ανθρωπωνG444{N-GPM} ηG3588{T-NSF} μαρτυριαG3141{N-NSF} αληθηςG227{A-NSF} εστινG2076{V-PXI-3S} 18εγωG1473{P-1NS} ειμιG1510{V-PXI-1S} οG3588{T-NSM} μαρτυρωνG3140{V-PAP-NSM} περιG4012{PREP} εμαυτουG1683{F-1GSM} καιG2532{CONJ} μαρτυρειG3140{V-PAI-3S} περιG4012{PREP} εμουG1700{P-1GS} οG3588{T-NSM} πεμψαςG3992{V-AAP-NSM} μεG3165{P-1AS} πατηρG3962{N-NSM} 19ελεγονG3004{V-IAI-3P} ουνG3767{CONJ} αυτωG846{P-DSM} πουG4226{PRT-I} εστινG2076{V-PXI-3S} οG3588{T-NSM} πατηρG3962{N-NSM} σουG4675{P-2GS} απεκριθηG611{V-ADI-3S} τσοG3588{T-NSM} ιησουςG2424{N-NSM} ουτεG3777{CONJ} εμεG1691{P-1AS} οιδατεG1492{V-RAI-2P} ουτεG3777{CONJ} τονG3588{T-ASM} πατεραG3962{N-ASM} μουG3450{P-1GS} ειG1487{COND} εμεG1691{P-1AS} ηδειτεG1492{V-LAI-2P} καιG2532{CONJ} τονG3588{T-ASM} πατεραG3962{N-ASM} μουG3450{P-1GS} τσβηδειτεG1492{V-LAI-2P} ανG302{PRT} αηδειτεG1492{V-LAI-2P} 20ταυταG5023{D-APN} ταG3588{T-APN} ρηματαG4487{N-APN} ελαλησενG2980{V-AAI-3S} τσβοG3588{T-NSM} τσβιησουςG2424{N-NSM} ενG1722{PREP} τωG3588{T-DSN} γαζοφυλακιωG1049{N-DSN} διδασκωνG1321{V-PAP-NSM} ενG1722{PREP} τωG3588{T-DSN} ιερωG2411{N-DSN} καιG2532{CONJ} ουδειςG3762{A-NSM} επιασενG4084{V-AAI-3S} αυτονG846{P-ASM} οτιG3754{CONJ} ουπωG3768{ADV} εληλυθειG2064{V-LAI-3S} ηG3588{T-NSF} ωραG5610{N-NSF} αυτουG846{P-GSM} 21ειπενG2036{V-2AAI-3S} ουνG3767{CONJ} παλινG3825{ADV} αυτοιςG846{P-DPM} τσβοG3588{T-NSM} τσβιησουςG2424{N-NSM} εγωG1473{P-1NS} υπαγωG5217{V-PAI-1S} καιG2532{CONJ} ζητησετεG2212{V-FAI-2P} μεG3165{P-1AS} καιG2532{CONJ} ενG1722{PREP} τηG3588{T-DSF} αμαρτιαG266{N-DSF} υμωνG5216{P-2GP} αποθανεισθεG599{V-FDI-2P} οπουG3699{ADV} εγωG1473{P-1NS} υπαγωG5217{V-PAI-1S} υμειςG5210{P-2NP} ουG3756{PRT-N} δυνασθεG1410{V-PNI-2P} ελθεινG2064{V-2AAN} 22ελεγονG3004{V-IAI-3P} ουνG3767{CONJ} οιG3588{T-NPM} ιουδαιοιG2453{A-NPM} μητιG3385{PRT-I} αποκτενειG615{V-FAI-3S} εαυτονG1438{F-3ASM} οτιG3754{CONJ} λεγειG3004{V-PAI-3S} οπουG3699{ADV} εγωG1473{P-1NS} υπαγωG5217{V-PAI-1S} υμειςG5210{P-2NP} ουG3756{PRT-N} δυνασθεG1410{V-PNI-2P} ελθεινG2064{V-2AAN} 23καιG2532{CONJ} αελεγενG3004{V-IAI-3S} τσβειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} υμειςG5210{P-2NP} εκG1537{PREP} τωνG3588{T-GPM} κατωG2736{ADV} εστεG2075{V-PXI-2P} εγωG1473{P-1NS} εκG1537{PREP} τωνG3588{T-GPM} ανωG507{ADV} ειμιG1510{V-PXI-1S} υμειςG5210{P-2NP} εκG1537{PREP} ατουτουG5127{D-GSM} τουG3588{T-GSM} κοσμουG2889{N-GSM} τσβτουτουG5127{D-GSM} εστεG2075{V-PXI-2P} εγωG1473{P-1NS} ουκG3756{PRT-N} ειμιG1510{V-PXI-1S} εκG1537{PREP} τουG3588{T-GSM} κοσμουG2889{N-GSM} τουτουG5127{D-GSM} 24ειπονG2036{V-2AAI-1S} ουνG3767{CONJ} υμινG5213{P-2DP} οτιG3754{CONJ} αποθανεισθεG599{V-FDI-2P} ενG1722{PREP} ταιςG3588{T-DPF} αμαρτιαιςG266{N-DPF} υμωνG5216{P-2GP} εανG1437{COND} γαρG1063{CONJ} μηG3361{PRT-N} πιστευσητεG4100{V-AAS-2P} οτιG3754{CONJ} εγωG1473{P-1NS} ειμιG1510{V-PXI-1S} αποθανεισθεG599{V-FDI-2P} ενG1722{PREP} ταιςG3588{T-DPF} αμαρτιαιςG266{N-DPF} υμωνG5216{P-2GP} 25ελεγονG3004{V-IAI-3P} ουνG3767{CONJ} αυτωG846{P-DSM} συG4771{P-2NS} τιςG5101{I-NSM} ειG1488{V-PXI-2S} τσβκαιG2532{CONJ} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} οG3588{T-NSM} ιησουςG2424{N-NSM} τηνG3588{T-ASF} αρχηνG746{N-ASF} οG3739{R-ASN} τιG5100{X-NSN} καιG2532{CONJ} λαλωG2980{V-PAI-1S} υμινG5213{P-2DP} 26πολλαG4183{A-APN} εχωG2192{V-PAI-1S} περιG4012{PREP} υμωνG5216{P-2GP} λαλεινG2980{V-PAN} καιG2532{CONJ} κρινεινG2919{V-PAN} αλλG235{CONJ} οG3588{T-NSM} πεμψαςG3992{V-AAP-NSM} μεG3165{P-1AS} αληθηςG227{A-NSM} εστινG2076{V-PXI-3S} καγωG2504{P-1NS-C} αG3739{R-APN} ηκουσαG191{V-AAI-1S} παρG3844{PREP} αυτουG846{P-GSM} ταυταG5023{D-APN} αλαλωG2980{V-PAI-1S} τσβλεγωG3004{V-PAI-1S} ειςG1519{PREP} τονG3588{T-ASM} κοσμονG2889{N-ASM} 27ουκG3756{PRT-N} εγνωσανG1097{V-2AAI-3P} οτιG3754{CONJ} τονG3588{T-ASM} πατεραG3962{N-ASM} αυτοιςG846{P-DPM} ελεγενG3004{V-IAI-3S} 28ειπενG2036{V-2AAI-3S} ουνG3767{CONJ} α[αυτοις]G846{P-DPM} τσβαυτοιςG846{P-DPM} οG3588{T-NSM} ιησουςG2424{N-NSM} οτανG3752{CONJ} υψωσητεG5312{V-AAS-2P} τονG3588{T-ASM} υιονG5207{N-ASM} τουG3588{T-GSM} ανθρωπουG444{N-GSM} τοτεG5119{ADV} γνωσεσθεG1097{V-FDI-2P} οτιG3754{CONJ} εγωG1473{P-1NS} ειμιG1510{V-PXI-1S} καιG2532{CONJ} απG575{PREP} εμαυτουG1683{F-1GSM} ποιωG4160{V-PAI-1S} ουδενG3762{A-ASN} αλλαG235{CONJ} καθωςG2531{ADV} εδιδαξενG1321{V-AAI-3S} μεG3165{P-1AS} οG3588{T-NSM} πατηρG3962{N-NSM} τσβμουG3450{P-1GS} ταυταG5023{D-APN} λαλωG2980{V-PAI-1S} 29καιG2532{CONJ} οG3588{T-NSM} πεμψαςG3992{V-AAP-NSM} μεG3165{P-1AS} μετG3326{PREP} εμουG1700{P-1GS} εστινG2076{V-PXI-3S} ουκG3756{PRT-N} αφηκενG863{V-AAI-3S} μεG3165{P-1AS} μονονG3441{A-ASM} τσβοG3588{T-NSM} τσβπατηρG3962{N-NSM} οτιG3754{CONJ} εγωG1473{P-1NS} ταG3588{T-APN} αρεσταG701{A-APN} αυτωG846{P-DSM} ποιωG4160{V-PAI-1S} παντοτεG3842{ADV} 30ταυταG5023{D-APN} αυτουG846{P-GSM} λαλουντοςG2980{V-PAP-GSM} πολλοιG4183{A-NPM} επιστευσανG4100{V-AAI-3P} ειςG1519{PREP} αυτονG846{P-ASM} 31ελεγενG3004{V-IAI-3S} ουνG3767{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} προςG4314{PREP} τουςG3588{T-APM} πεπιστευκοταςG4100{V-RAP-APM} αυτωG846{P-DSM} ιουδαιουςG2453{A-APM} εανG1437{COND} υμειςG5210{P-2NP} μεινητεG3306{V-AAS-2P} ενG1722{PREP} τωG3588{T-DSM} λογωG3056{N-DSM} τωG3588{T-DSM} εμωG1699{S-1DSM} αληθωςG230{ADV} μαθηταιG3101{N-NPM} μουG3450{P-1GS} εστεG2075{V-PXI-2P} 32καιG2532{CONJ} γνωσεσθεG1097{V-FDI-2P} τηνG3588{T-ASF} αληθειανG225{N-ASF} καιG2532{CONJ} ηG3588{T-NSF} αληθειαG225{N-NSF} ελευθερωσειG1659{V-FAI-3S} υμαςG5209{P-2AP} 33απεκριθησανG611{V-ADI-3P} απροςG4314{PREP} ααυτονG846{P-ASM} τσβαυτωG846{P-DSM} σπερμαG4690{N-NSN} αβρααμG11{N-PRI} εσμενG2070{V-PXI-1P} καιG2532{CONJ} ουδενιG3762{A-DSM} δεδουλευκαμενG1398{V-RAI-1P} πωποτεG4455{ADV} πωςG4459{ADV-I} συG4771{P-2NS} λεγειςG3004{V-PAI-2S} οτιG3754{CONJ} ελευθεροιG1658{A-NPM} γενησεσθεG1096{V-FDI-2P} 34απεκριθηG611{V-ADI-3S} αυτοιςG846{P-DPM} οG3588{T-NSM} ιησουςG2424{N-NSM} αμηνG281{HEB} αμηνG281{HEB} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} οτιG3754{CONJ} παςG3956{A-NSM} οG3588{T-NSM} ποιωνG4160{V-PAP-NSM} τηνG3588{T-ASF} αμαρτιανG266{N-ASF} δουλοςG1401{N-NSM} εστινG2076{V-PXI-3S} τηςG3588{T-GSF} αμαρτιαςG266{N-GSF} 35οG3588{T-NSM} δεG1161{CONJ} δουλοςG1401{N-NSM} ουG3756{PRT-N} μενειG3306{V-PAI-3S} ενG1722{PREP} τηG3588{T-DSF} οικιαG3614{N-DSF} ειςG1519{PREP} τονG3588{T-ASM} αιωναG165{N-ASM} οG3588{T-NSM} υιοςG5207{N-NSM} μενειG3306{V-PAI-3S} ειςG1519{PREP} τονG3588{T-ASM} αιωναG165{N-ASM} 36εανG1437{COND} ουνG3767{CONJ} οG3588{T-NSM} υιοςG5207{N-NSM} υμαςG5209{P-2AP} ελευθερωσηG1659{V-AAS-3S} οντωςG3689{ADV} ελευθεροιG1658{A-NPM} εσεσθεG2071{V-FXI-2P} 37οιδαG1492{V-RAI-1S} οτιG3754{CONJ} σπερμαG4690{N-NSN} αβρααμG11{N-PRI} εστεG2075{V-PXI-2P} αλλαG235{CONJ} ζητειτεG2212{V-PAI-2P} μεG3165{P-1AS} αποκτειναιG615{V-AAN} οτιG3754{CONJ} οG3588{T-NSM} λογοςG3056{N-NSM} οG3588{T-NSM} εμοςG1699{S-1NSM} ουG3756{PRT-N} χωρειG5562{V-PAI-3S} ενG1722{PREP} υμινG5213{P-2DP} 38ααG3739{R-APN} εγωG1473{P-1NS} τσβοG3739{R-ASN} εωρακαG3708{V-RAI-1S-ATT} παραG3844{PREP} τωG3588{T-DSM} πατριG3962{N-DSM} τσβμουG3450{P-1GS} λαλωG2980{V-PAI-1S} καιG2532{CONJ} υμειςG5210{P-2NP} ουνG3767{CONJ} ααG3739{R-APN} τσβοG3739{R-ASN} αηκουσατεG191{V-AAI-2P} τσβεωρακατεG3708{V-RAI-2P-ATT} παραG3844{PREP} ατουG3588{T-GSM} απατροςG3962{N-GSM} τσβτωG3588{T-DSM} τσβπατριG3962{N-DSM} τσβυμωνG5216{P-2GP} ποιειτεG4160{V-PAI-2P} 39απεκριθησανG611{V-ADI-3P} καιG2532{CONJ} αειπανG3004{V-2AAI-3P} τσβειπονG2036{V-2AAI-3P} αυτωG846{P-DSM} οG3588{T-NSM} πατηρG3962{N-NSM} ημωνG2257{P-1GP} αβρααμG11{N-PRI} εστινG2076{V-PXI-3S} λεγειG3004{V-PAI-3S} αυτοιςG846{P-DPM} οG3588{T-NSM} ιησουςG2424{N-NSM} ειG1487{COND} τεκναG5043{N-NPN} τουG3588{T-GSM} αβρααμG11{N-PRI} αεστεG2075{V-PXI-2P} τσβητεG2258{V-IXI-2P} ταG3588{T-APN} εργαG2041{N-APN} τουG3588{T-GSM} αβρααμG11{N-PRI} εποιειτεG4160{V-IAI-2P} β[αν]G302{PRT} τσανG302{PRT} 40νυνG3568{ADV} δεG1161{CONJ} ζητειτεG2212{V-PAI-2P} μεG3165{P-1AS} αποκτειναιG615{V-AAN} ανθρωπονG444{N-ASM} οςG3739{R-NSM} τηνG3588{T-ASF} αληθειανG225{N-ASF} υμινG5213{P-2DP} λελαληκαG2980{V-RAI-1S} ηνG3739{R-ASF} ηκουσαG191{V-AAI-1S} παραG3844{PREP} τουG3588{T-GSM} θεουG2316{N-GSM} τουτοG5124{D-ASN} αβρααμG11{N-PRI} ουκG3756{PRT-N} εποιησενG4160{V-AAI-3S} 41υμειςG5210{P-2NP} ποιειτεG4160{V-PAI-2P} ταG3588{T-APN} εργαG2041{N-APN} τουG3588{T-GSM} πατροςG3962{N-GSM} υμωνG5216{P-2GP} αειπανG3004{V-2AAI-3P} τσβειπονG2036{V-2AAI-3P} α[ουν]G3767{CONJ} τσβουνG3767{CONJ} αυτωG846{P-DSM} ημειςG2249{P-1NP} εκG1537{PREP} πορνειαςG4202{N-GSF} ουG3756{PRT-N} γεγεννημεθαG1080{V-RPI-1P} εναG1520{A-ASM} πατεραG3962{N-ASM} εχομενG2192{V-PAI-1P} τονG3588{T-ASM} θεονG2316{N-ASM} 42ειπενG2036{V-2AAI-3S} βτουνG3767{CONJ} αυτοιςG846{P-DPM} οG3588{T-NSM} ιησουςG2424{N-NSM} ειG1487{COND} οG3588{T-NSM} θεοςG2316{N-NSM} πατηρG3962{N-NSM} υμωνG5216{P-2GP} ηνG2258{V-IXI-3S} ηγαπατεG25{V-IAI-2P} ανG302{PRT} εμεG1691{P-1AS} εγωG1473{P-1NS} γαρG1063{CONJ} εκG1537{PREP} τουG3588{T-GSM} θεουG2316{N-GSM} εξηλθονG1831{V-2AAI-1S} καιG2532{CONJ} ηκωG2240{V-PAI-1S} ουδεG3761{ADV} γαρG1063{CONJ} απG575{PREP} εμαυτουG1683{F-1GSM} εληλυθαG2064{V-2RAI-1S} αλλG235{CONJ} εκεινοςG1565{D-NSM} μεG3165{P-1AS} απεστειλενG649{V-AAI-3S} 43αβδιαG1223{PREP} αβτιG5101{I-ASN} τσδιατιG1223{PREP}G5101{I-ASN} τηνG3588{T-ASF} λαλιανG2981{N-ASF} τηνG3588{T-ASF} εμηνG1699{S-1ASF} ουG3756{PRT-N} γινωσκετεG1097{V-PAI-2P} οτιG3754{CONJ} ουG3756{PRT-N} δυνασθεG1410{V-PNI-2P} ακουεινG191{V-PAN} τονG3588{T-ASM} λογονG3056{N-ASM} τονG3588{T-ASM} εμονG1699{S-1ASM} 44υμειςG5210{P-2NP} εκG1537{PREP} αβτουG3588{T-GSM} πατροςG3962{N-GSM} τουG3588{T-GSM} διαβολουG1228{A-GSM} εστεG2075{V-PXI-2P} καιG2532{CONJ} ταςG3588{T-APF} επιθυμιαςG1939{N-APF} τουG3588{T-GSM} πατροςG3962{N-GSM} υμωνG5216{P-2GP} θελετεG2309{V-PAI-2P} ποιεινG4160{V-PAN} εκεινοςG1565{D-NSM} ανθρωποκτονοςG443{A-NSM} ηνG2258{V-IXI-3S} απG575{PREP} αρχηςG746{N-GSF} καιG2532{CONJ} ενG1722{PREP} τηG3588{T-DSF} αληθειαG225{N-DSF} αουκG3756{PRT-N} τσβουχG3756{PRT-N} εστηκενG2476{V-IAI-3S}G2476{V-RAI-3S} οτιG3754{CONJ} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} αληθειαG225{N-NSF} ενG1722{PREP} αυτωG846{P-DSM} οτανG3752{CONJ} λαληG2980{V-PAS-3S} τοG3588{T-ASN} ψευδοςG5579{N-ASN} εκG1537{PREP} τωνG3588{T-GPN} ιδιωνG2398{A-GPN} λαλειG2980{V-PAI-3S} οτιG3754{CONJ} ψευστηςG5583{N-NSM} εστινG2076{V-PXI-3S} καιG2532{CONJ} οG3588{T-NSM} πατηρG3962{N-NSM} αυτουG846{P-GSM} 45εγωG1473{P-1NS} δεG1161{CONJ} οτιG3754{CONJ} τηνG3588{T-ASF} αληθειανG225{N-ASF} λεγωG3004{V-PAI-1S} ουG3756{PRT-N} πιστευετεG4100{V-PAI-2P} μοιG3427{P-1DS} 46τιςG5101{I-NSM} εξG1537{PREP} υμωνG5216{P-2GP} ελεγχειG1651{V-PAI-3S} μεG3165{P-1AS} περιG4012{PREP} αμαρτιαςG266{N-GSF} ειG1487{COND} τσβδεG1161{CONJ} αληθειανG225{N-ASF} λεγωG3004{V-PAI-1S} αβδιαG1223{PREP} αβτιG5101{I-ASN} τσδιατιG1223{PREP}G5101{I-ASN} υμειςG5210{P-2NP} ουG3756{PRT-N} πιστευετεG4100{V-PAI-2P} μοιG3427{P-1DS} 47οG3588{T-NSM} ωνG5607{V-PXP-NSM} εκG1537{PREP} τουG3588{T-GSM} θεουG2316{N-GSM} ταG3588{T-APN} ρηματαG4487{N-APN} τουG3588{T-GSM} θεουG2316{N-GSM} ακουειG191{V-PAI-3S} διαG1223{PREP} τουτοG5124{D-ASN} υμειςG5210{P-2NP} ουκG3756{PRT-N} ακουετεG191{V-PAI-2P} οτιG3754{CONJ} εκG1537{PREP} τουG3588{T-GSM} θεουG2316{N-GSM} ουκG3756{PRT-N} εστεG2075{V-PXI-2P} 48απεκριθησανG611{V-ADI-3P} τσβουνG3767{CONJ} οιG3588{T-NPM} ιουδαιοιG2453{A-NPM} καιG2532{CONJ} αειπανG3004{V-2AAI-3P} τσβειπονG2036{V-2AAI-3P} αυτωG846{P-DSM} ουG3756{PRT-N} καλωςG2573{ADV} λεγομενG3004{V-PAI-1P} ημειςG2249{P-1NP} οτιG3754{CONJ} ασαμαριτηςG4541{N-NSM} τσβσαμαρειτηςG4541{N-NSM} ειG1488{V-PXI-2S} συG4771{P-2NS} καιG2532{CONJ} δαιμονιονG1140{N-ASN} εχειςG2192{V-PAI-2S} 49απεκριθηG611{V-ADI-3S} ιησουςG2424{N-NSM} εγωG1473{P-1NS} δαιμονιονG1140{N-ASN} ουκG3756{PRT-N} εχωG2192{V-PAI-1S} αλλαG235{CONJ} τιμωG5091{V-PAI-1S} τονG3588{T-ASM} πατεραG3962{N-ASM} μουG3450{P-1GS} καιG2532{CONJ} υμειςG5210{P-2NP} ατιμαζετεG818{V-PAI-2P} μεG3165{P-1AS} 50εγωG1473{P-1NS} δεG1161{CONJ} ουG3756{PRT-N} ζητωG2212{V-PAI-1S} τηνG3588{T-ASF} δοξανG1391{N-ASF} μουG3450{P-1GS} εστινG2076{V-PXI-3S} οG3588{T-NSM} ζητωνG2212{V-PAP-NSM} καιG2532{CONJ} κρινωνG2919{V-PAP-NSM} 51αμηνG281{HEB} αμηνG281{HEB} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} εανG1437{COND} τιςG5100{X-NSM} τονG3588{T-ASM} τσβλογονG3056{N-ASM} τσβτονG3588{T-ASM} εμονG1699{S-1ASM} αλογονG3056{N-ASM} τηρησηG5083{V-AAS-3S} θανατονG2288{N-ASM} ουG3756{PRT-N} μηG3361{PRT-N} θεωρησηG2334{V-AAS-3S} ειςG1519{PREP} τονG3588{T-ASM} αιωναG165{N-ASM} 52ειπονG2036{V-2AAI-3P} α[ουν]G3767{CONJ} τσβουνG3767{CONJ} αυτωG846{P-DSM} οιG3588{T-NPM} ιουδαιοιG2453{A-NPM} νυνG3568{ADV} εγνωκαμενG1097{V-RAI-1P} οτιG3754{CONJ} δαιμονιονG1140{N-ASN} εχειςG2192{V-PAI-2S} αβρααμG11{N-PRI} απεθανενG599{V-2AAI-3S} καιG2532{CONJ} οιG3588{T-NPM} προφηταιG4396{N-NPM} καιG2532{CONJ} συG4771{P-2NS} λεγειςG3004{V-PAI-2S} εανG1437{COND} τιςG5100{X-NSM} τονG3588{T-ASM} λογονG3056{N-ASM} μουG3450{P-1GS} τηρησηG5083{V-AAS-3S} ουG3756{PRT-N} μηG3361{PRT-N} αβγευσηταιG1089{V-ADS-3S} τσγευσεταιG1089{V-FDI-3S} θανατουG2288{N-GSM} ειςG1519{PREP} τονG3588{T-ASM} αιωναG165{N-ASM} 53μηG3361{PRT-N} συG4771{P-2NS} μειζωνG3187{A-NSM-C} ειG1488{V-PXI-2S} τουG3588{T-GSM} πατροςG3962{N-GSM} ημωνG2257{P-1GP} αβρααμG11{N-PRI} οστιςG3748{R-NSM} απεθανενG599{V-2AAI-3S} καιG2532{CONJ} οιG3588{T-NPM} προφηταιG4396{N-NPM} απεθανονG599{V-2AAI-3P} τιναG5101{I-ASM} σεαυτονG4572{F-2ASM} τσβσυG4771{P-2NS} ποιειςG4160{V-PAI-2S} 54απεκριθηG611{V-ADI-3S} ιησουςG2424{N-NSM} εανG1437{COND} εγωG1473{P-1NS} 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Jamieson Fausset Brown Bible Commentary
 1   THE WOMAN TAKEN IN ADULTERY. (John 8:1-John 8:11)
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 (John 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 Luke 21:37-Luke 21:38 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].

 3   scribes and Pharisees--foiled in their yesterday's attempt, and hoping to succeed better in this.

 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.

 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.

 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   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.

 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.

 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 Luke 5:28; Luke 7:48] --"Go in peace" [compare Mark 5:34; Luke 7:50; Luke 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 (John 12:47). But in saying, "Go and sin no more," which had been before said to one who undoubtedly believed (John 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).

 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 (John 4:13-John 4:14; John 7:37-John 7:39) and to bread (John 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on John 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, John 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" (John 1:8-John 1:9). Under this magnificent title Messiah was promised of old (Isa 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.

 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.

 14   for I know whence I came, and whither I go, &c.--(See on John 7:28).

 15   Ye judge after the flesh--with no spiritual apprehension.
I judge no man.

 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 John 5:31-John 5:32). And these are the two witnesses to any fact which your law requires.

 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 John 8:2-John 8:11, as the place where the woman was brought.
no man laid hands on him, &c.--(See on John 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.

 21   Then said Jesus again unto them, I go my way, &c.--(See on John 7:33).

 22   Then said the Jews, Will he kill himself?--seeing something more in His words than before (John 7:35), but their question more malignant and scornful.

 23   Ye are from beneath; I am from above--contrasting Himself, not as in John 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 John 7:33; also see on John 8:44).

 24   if ye believe not that I am he, ye shall die in your sins--They knew well enough what He meant (Mark 13:6, Greek; compare Matt 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; Isa 43:10, Isa 43:13; Isa 46:4; Isa 48:12). See on John 6:20.

 25   Who art thou?--hoping thus to extort an explicit answer; but they are disappointed.

 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, John 16:8), but what I do say is just the message My Father hath given Me to deliver.

 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.

 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.

 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.

 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 John 15:3-John 15:8), and then should they experimentally "know the truth," and "by the truth be made (spiritually) free."

 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.

 34   Whosoever committeth sin--that is, liveth in the commission of it--(Compare 1John 3:8; Matt 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.

 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-Gal 4:30).

 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.

 38   my Father . . . your father--(See on John 8:23).

 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.

 40   this did not Abraham--In so doing ye act in direct opposition to him.

 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.

 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.

 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 (Matt 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 (Luke 11:21-Luke 11:22), it is only such as "love the darkness," who are addressed as children of the devil (Matt 13:38; 1John 3:8-10).

 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.

 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.

 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 John 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.

 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-Ps 69:9).

 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" (John 5:23; and compare Matt 17:5); but giving to Him (John 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" (Isa 53:11).

 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 John 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 (John 5:24; John 6:40, John 6:47, John 6:51), is the strongest and most naked statement of a very glorious truth yet given. (In John 11:26 it is repeated in nearly identical terms).

 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?"

 54   If I honour myself, my honour is nothing, &c.--(See on John 5:31, &c.).

 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.

 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.

 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.

 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 John 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 (John 5:18).
hid himself--(See on Luke 4:30).