Jesus' 'I Am' and Preexistence
John 8:48-59
John.8.48 - Details
Original Text
Morphology
- Απεκριθησαν: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- Ιουδαιοι: NOUN,nom,pl,m
- και: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτω·Ου: PRON,dat,sg,m
- καλως: ADV
- λεγομεν: VERB,pres,act,ind,1,pl
- ημεις: PRON,nom,pl,1
- οτι: CONJ
- Σαμαριτης: NOUN,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- συ: PRON,nom,sg,2
- και: CONJ
- δαιμονιον: NOUN,acc,sg,n
- εχεις: VERB,pres,act,ind,2,sg
Parallels
- Mark 3:22 (verbal): Scribes accuse Jesus of being demon-possessed/using Beelzebul—directly parallels the charge in John 8:48 that Jesus 'has a demon.'
- Matthew 12:24 (verbal): Pharisees claim Jesus casts out demons by Beelzebul; another Synoptic instance of opponents labeling Jesus demon-possessed, echoing John 8:48.
- John 10:20 (verbal): Within John, some hearers declare Jesus 'has a demon and is mad,' closely paralleling the same hostile accusation found in 8:48.
- John 8:52 (structural): Immediate continuation of the same exchange in John 8 where opponents again assert Jesus has a demon—shows the recurring accusation within the pericope.
- John 4:9 (thematic): Highlights Jewish–Samaritan antagonism (the Samaritan label as pejorative); provides background for why calling Jesus a 'Samaritan' is an insult in John 8:48.
Alternative generated candidates
- The Jews answered him, "Are we not right in saying that you are a Samaritan and have a demon?"
- The Jews answered him, "Are we not right in saying that you are a Samaritan and have a demon?"
John.8.49 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους·Εγω: NOUN,nom,sg,m
- δαιμονιον: NOUN,acc,sg,n
- ουκ: PART,neg
- εχω: VERB,pres,act,ind,1,sg
- αλλα: CONJ
- τιμω: VERB,pres,act,ind,1,sg
- τον: ART,acc,sg,m
- πατερα: NOUN,acc,sg,m
- μου: PRON,gen,sg,1
- και: CONJ
- υμεις: PRON,nom,pl,2
- ατιμαζετε: VERB,pres,act,ind,2,pl
- με: PRON,acc,sg,1
Parallels
- John 8:48 (verbal): Immediate context: the Jews accuse Jesus of being demon-possessed; verse 8:49 is a direct denial and response to that charge.
- John 10:33-36 (thematic): Parallel defense against hostile accusations (blasphemy/demonic); Jesus again insists his relation to the Father justifies his identity and actions rather than the accusers' charges.
- Exodus 20:12 (allusion): The command to 'honor your father' provides a backdrop for Jesus' claim 'I honor my Father'—he frames his conduct as faithful to God's will and filial duty.
- John 5:41-44 (thematic): Jesus contrasts seeking human approval with honoring God; here he rejects human praise and accuses opponents of failing to honor the Father, echoing 8:49's honor/disgrace contrast.
- John 12:43 (thematic): Describes people who prefer human praise over God's approval—parallels 8:49 where Jesus says his accusers dishonor him while he honors the Father.
Alternative generated candidates
- Jesus answered, "I do not have a demon. But I honor my Father, and you dishonor me.
- Jesus answered, "I do not have a demon; but I honor my Father, and you dishonor me.
John.8.50 - Details
Original Text
Morphology
- εγω: PRON,nom,sg,1
- δε: CONJ
- ου: PART,neg
- ζητω: VERB,pres,act,ind,1,sg
- την: ART,acc,sg,f
- δοξαν: NOUN,acc,sg,f
- μου·εστιν: PRON,gen,sg,1+VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- ζητων: VERB,pres,act,part,nom,sg,m
- και: CONJ
- κρινων: VERB,pres,act,ptc,nom,sg,m
Parallels
- John 5:30 (verbal): Both verses stress Jesus' refusal to seek his own will/glory and affirm that he acts in dependence on and by the authority of the one who sent him.
- John 5:41-44 (thematic): Jesus contrasts seeking human honor with seeking God's approval (5:41, 44), which parallels his claim here that he does not seek his own glory but that the Father is the seeker/judge.
- John 7:18 (verbal): Directly related language: those who speak from themselves seek their own glory, whereas the true speaker seeks the glory of the one who sent him—echoing the denial of seeking personal glory in 8:50.
- John 12:43 (thematic): Condemns loving the glory that comes from men rather than the glory that comes from God, reinforcing the Johannine theme that true messianic authority seeks God's honor, not human praise.
- Galatians 1:10 (thematic): Paul's declaration that he does not seek to please people but God parallels the ethical/theological stance of refusing human glory in order to remain accountable to God's judgment.
Alternative generated candidates
- And I do not seek my own glory; there is one who seeks and judges.
- I do not seek my own glory; there is One who seeks and who judges.
John.8.51 - Details
Original Text
Morphology
- αμην: PART
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- εαν: CONJ
- τις: PRON,nom,sg,?
- τον: ART,acc,sg,m
- εμον: PRON,nom,sg,1
- λογον: NOUN,acc,sg,m
- τηρηση: VERB,pres,act,subj,3,sg
- θανατον: NOUN,acc,sg,m
- ου: PART,neg
- μη: PART
- θεωρηση: VERB,pres,act,subj,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- αιωνα: NOUN,acc,sg,m
Parallels
- John 5:24 (verbal): Both promise that hearing Jesus' word (and believing) leads to eternal life and the avoidance of judgment/death; very close in wording and theological thrust.
- John 6:47 (thematic): Affirms the same basic promise that belief in Jesus results in everlasting life — a parallel promise of eternal life tied to faith in the Son.
- John 3:36 (thematic): Contrasts life for those who believe/obey the Son with death for those who do not, linking obedience/faith to the possession of eternal life as in John 8:51.
- 1 John 2:24-25 (verbal): Connects 'holding to the teaching' (keeping the word) with the promised gift of eternal life, echoing the idea that keeping Jesus' word secures life forever.
Alternative generated candidates
- Truly, truly, I say to you, if anyone keeps my word, he will never see death.
- Truly, truly, I tell you, if anyone keeps my word he will never see death.
John.8.52 - Details
Original Text
Morphology
- ειπον: VERB,aor,act,ind,1,sg
- αυτω: PRON,dat,sg,m
- οι: ART,nom,pl,m
- Ιουδαιοι·Νυν: NOUN,nom,pl,m
- εγνωκαμεν: VERB,perf,act,ind,1,pl
- οτι: CONJ
- δαιμονιον: NOUN,acc,sg,n
- εχεις: VERB,pres,act,ind,2,sg
- Αβρααμ: NOUN,nom,sg,m
- απεθανεν: VERB,aor,act,ind,3,sg
- και: CONJ
- οι: ART,nom,pl,m
- προφηται: NOUN,nom,pl,m
- και: CONJ
- συ: PRON,nom,sg,2
- λεγεις·Εαν: VERB,pres,act,ind,2,sg
- τις: PRON,nom,sg,?
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- μου: PRON,gen,sg,1
- τηρηση: VERB,pres,act,sub,3,sg
- ου: PART,neg
- μη: PART
- γευσηται: VERB,aor,mid,sub,3,sg
- θανατου: NOUN,gen,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- αιωνα·: NOUN,acc,sg,m
Parallels
- John 8:51 (verbal): Immediate parallel/continuation: the same claim—'If anyone keeps my word, he will never see death'—appears just before v.52 and is what provokes the Jewish reaction.
- John 11:25-26 (verbal): Jesus' explicit promise about resurrection and life—'whoever lives and believes in me will never die'—echoes the language and promise that prompts the charge of demonic influence in Jn 8:52.
- John 6:47,54 (thematic): Jesus' repeated teaching that belief in him (and, in v.54, partaking of his flesh) grants eternal life and future raising—same theme of 'not tasting death' or receiving eternal life.
- Romans 6:23 (thematic): Paul contrasts death as the wages of sin with eternal life as God's gift in Christ—theologically engages the same death vs. eternal life issue raised by Jesus' statement.
- Luke 20:37-38 (allusion): Jesus' appeal to God as 'God of Abraham' who is 'not God of the dead but of the living' responds to the claim that patriarchs and prophets died, aligning with the debate over life after death raised in Jn 8:52.
Alternative generated candidates
- They said to him, "Now we know that you have a demon. Abraham died, and the prophets died as well; and you say, 'If anyone keeps my word, he will never taste death.'"
- The Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets died, and you say, 'If anyone keeps my word he will never taste death.'"
John.8.53 - Details
Original Text
Morphology
- μη: PART
- συ: PRON,nom,sg,2
- μειζων: ADJ,comp,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- του: ART,gen,sg,n
- πατρος: NOUN,gen,sg,m
- ημων: PRON,gen,pl,1
- Αβρααμ: NOUN,nom,sg,m
- οστις: PRON,nom,sg,m
- απεθανεν: VERB,aor,act,ind,3,sg
- και: CONJ
- οι: ART,nom,pl,m
- προφηται: NOUN,nom,pl,m
- απεθανον·τινα: VERB,aor,act,ind,3,pl;PRON,acc,sg,m,interr
- σεαυτον: PRON,acc,sg,m
- ποιεις: VERB,pres,act,ind,2,sg
Parallels
- John 8:56 (verbal): Immediate literary parallel in the same discourse: Jesus claims 'Your father Abraham rejoiced to see my day,' directly responding to the charge that Abraham 'died' and cannot relate to Jesus' claim.
- Exodus 3:6 (quotation): God's self-identification 'I am the God of Abraham, Isaac and Jacob' (spoken to Moses) is later used by Jesus as the scriptural basis for saying Abraham is living before God, countering the notion that Abraham's death refutes Jesus' claim.
- Matthew 22:31-32 (quotation): In a parallel debate about resurrection Jesus cites Exodus 3:6 ('I am the God of Abraham...') to argue that God is God of the living, not the dead—directly relevant to the Jewish objection that 'Abraham died.'
- Hebrews 11:13-16 (thematic): The writer observes that the patriarchs (including Abraham) 'died in faith' as foreigners looking for a heavenly city, linking the theme of the patriarchs' deaths with the forward-looking faith and hope that underlies Jesus' claims about Abraham and 'seeing' his day.
Alternative generated candidates
- Are you greater than our father Abraham, who died? And the prophets died. Whom do you make yourself?
- Are you greater than our father Abraham, who died? And the prophets died. Whom do you make yourself to be?
John.8.54 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους·Εαν: NOUN,nom,sg,m
- εγω: PRON,nom,sg,1
- δοξασω: VERB,fut,act,ind,1,sg
- εμαυτον: PRON,acc,sg,m
- η: ART,nom,sg,f
- δοξα: NOUN,nom,sg,f
- μου: PRON,gen,sg,1
- ουδεν: PRON,acc,sg,n
- εστιν·εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- μου: PRON,gen,sg,1
- ο: ART,nom,sg,m
- δοξαζων: VERB,pres,act,part,nom,sg,m
- με: PRON,acc,sg,1
- ον: PART,pres,act,nom,sg,m
- υμεις: PRON,nom,pl,2
- λεγετε: VERB,pres,act,ind,2,pl
- οτι: CONJ
- θεος: NOUN,nom,sg,m
- ημων: PRON,gen,pl,1
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- John 8:50 (structural): Immediate parallel in the same dialogue: Jesus denies seeking his own glory and points to another (the Father) who vindicates/judges him.
- John 7:18 (verbal): Jesus contrasts those who seek their own glory with those who seek the glory of the one who sent them — echoes the claim that his glory comes from the Father.
- John 5:41-44 (thematic): Jesus criticizes people who seek glory from one another rather than the glory that comes from God, paralleling the emphasis that true glorification is from the Father.
- John 12:28-30 (quotation): Jesus prays 'Father, glorify your name,' and a heavenly voice affirms that the Father has glorified and will glorify — an explicit instance of the Father’s role in glorification.
- John 17:1 (thematic): In the high-priestly prayer Jesus asks the Father to glorify the Son so that the Son may glorify the Father, reflecting the reciprocal/derived nature of Jesus’ glory.
Alternative generated candidates
- Jesus answered, "If I glorify myself, my glory is nothing; it is my Father who glorifies me, of whom you say, 'He is our God.'"
- Jesus answered, "If I glorify myself, my glory is nothing; it is my Father who glorifies me—whom you call your God.
John.8.55 - Details
Original Text
Morphology
- και: CONJ
- ουκ: PART,neg
- εγνωκατε: VERB,perf,act,ind,2,pl
- αυτον: PRON,acc,sg,m
- εγω: PRON,nom,sg,1
- δε: CONJ
- οιδα: VERB,perf,act,ind,1,sg
- αυτον·καν: PRON,acc,sg,m
- ειπω: VERB,pres,act,subj,1,sg
- οτι: CONJ
- ουκ: PART,neg
- οιδα: VERB,perf,act,ind,1,sg
- αυτον: PRON,acc,sg,m
- εσομαι: VERB,fut,mid,ind,1,sg
- ομοιος: ADJ,nom,sg,m
- υμιν: PRON,dat,pl,2
- ψευστης·αλλα: NOUN,nom,sg,m
- οιδα: VERB,perf,act,ind,1,sg
- αυτον: PRON,acc,sg,m
- και: CONJ
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
- τηρω: VERB,pres,act,ind,1,sg
Parallels
- John 7:29 (verbal): Jesus likewise asserts 'I know him' (the Father) and grounds his authority in originating from the Father—close verbal and contextual parallel within John.
- John 10:14-15 (thematic): Jesus speaks of intimate mutual knowledge ('I know my sheep and they know me'; 'the Father knows me and I know the Father'), echoing the theme of genuine relational knowledge distinguishing true from false.
- 1 John 2:3-4 (verbal): Explicitly connects 'knowing God' with obedience and states that one who claims to know God but does not keep his commandments is a liar—language and ethical point parallel to John 8:55.
- Matthew 7:21-23 (thematic): Jesus warns that profession without true relationship will be exposed ('I never knew you'), paralleling John 8:55's contrast between genuine knowledge of the Father and false claimants.
Alternative generated candidates
- Yet you do not know him; I know him. If I were to say I do not know him, I would be a liar like you; but I know him and keep his word.
- But you have not known him; I know him. If I were to say I do not know him, I would be a liar like you; but I know him and I keep his word.
John.8.56 - Details
Original Text
Morphology
- Αβρααμ: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- υμων: PRON,gen,pl,2
- ηγαλλιασατο: VERB,aor,mid,ind,3,sg
- ινα: CONJ
- ιδη: VERB,aor,act,subj,3,sg
- την: ART,acc,sg,f
- ημεραν: NOUN,acc,sg,f
- την: ART,acc,sg,f
- εμην: PRON,acc,sg,1
- και: CONJ
- ειδεν: VERB,aor,act,ind,3,sg
- και: CONJ
- εχαρη: VERB,aor,act,ind,3,sg
Parallels
- Genesis 22:18 (allusion): God's promise to Abraham that 'in your seed all nations shall be blessed' points forward to the Messiah—the 'day' Jesus says Abraham saw and rejoiced to see.
- Genesis 12:3 (allusion): The promise that all families of the earth will be blessed through Abraham frames the expectation that Abraham anticipated a future blessing realized in Christ ('my day').
- Hebrews 11:17-19 (thematic): Credits Abraham's faith in God's power (believing God could raise Isaac) as typological evidence that Abraham perceived the future fulfilment—consistent with Jesus' claim that Abraham 'saw' his day.
- Galatians 3:16 (verbal): Paul's argument that the promise was to the singular 'seed' (Christ) ties the Abrahamic promise directly to Jesus, supporting Jesus' claim that Abraham foresaw 'my day.'
- John 8:58 (structural): Immediate discursive partner: Jesus' 'Before Abraham was, I am' builds on 8:56 by asserting his preexistence and the reality of the 'day' Abraham rejoiced to see.
Alternative generated candidates
- Your father Abraham rejoiced that he would see my day; he saw it and was glad.
- Your father Abraham rejoiced that he might see my day; he saw it and was glad.
John.8.57 - Details
Original Text
Morphology
- ειπον: VERB,aor,act,ind,1,sg
- ουν: CONJ
- οι: ART,nom,pl,m
- Ιουδαιοι: NOUN,nom,pl,m
- προς: PREP
- αυτον·Πεντηκοντα: PRON,acc,sg,m
- ετη: NOUN,acc,pl,n
- ουπω: ADV
- εχεις: VERB,pres,act,ind,2,sg
- και: CONJ
- Αβρααμ: NOUN,nom,sg,m
- εωρακας: VERB,perf,act,ind,2,sg
Parallels
- John 8:56 (structural): Immediate preceding claim—Jesus says Abraham ‘rejoiced to see my day,’ which provokes the Jews’ skeptical reply in v.57.
- John 8:58 (verbal): Direct continuation—Jesus answers the challenge with the climactic ‘Before Abraham was, I am,’ using the same ἐγώ εἰμι language that triggers the reaction.
- Exodus 3:14 (allusion): God’s self‑designation ‘I AM’ (Heb. ehyeh/Greek ἐγώ εἰμι) at the burning bush; John’s use of ‘I am’ alludes to this divine name and explains the strong Jewish response.
- Genesis 15:5–6 (thematic): God’s promise to Abraham about future descendants and Abraham’s trusting response—background for Jesus’ claim that Abraham ‘saw’ his day (the eschatological fulfillment of the promise).
- Hebrews 11:13–16 (thematic): The patriarchs are described as seeing or welcoming the promises from afar; parallels the idea that Abraham anticipated and ‘saw’ the future reality Jesus claims to fulfill.
Alternative generated candidates
- The Jews said to him, "You are not yet fifty years old, and have you seen Abraham?"
- Then the Jews said to him, "You are not yet fifty years old—have you seen Abraham?"
John.8.58 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- Ιησους·Αμην: NOUN,nom,sg,m
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- πριν: ADV
- Αβρααμ: NOUN,nom,sg,m
- γενεσθαι: VERB,aor,mid,inf
- εγω: PRON,nom,sg,1
- ειμι: VERB,pres,act,ind,1,sg
Parallels
- Exodus 3:14 (verbal): God’s self‑designation 'I AM' (Hebrew Ehyeh/Greek ἐγώ εἰμι) in the burning bush—Jesus’ 'I am' language echoes this divine name, implying divine identity.
- Isaiah 43:10-13 (allusion): God’s assertions of unique, eternal existence ('before me no god was formed'/'I am he... before me there was no god') parallel Jesus’ claim to exist prior to Abraham, stressing divine self‑existence and sovereignty over time.
- John 1:1 (thematic): 'In the beginning was the Word... and the Word was God' affirms the pre‑existence and deity of the Logos, thematically supporting Jesus’ claim to exist before Abraham.
- John 17:5 (thematic): Jesus speaks of the glory he had 'with you before the world existed,' which, like John 8:58, asserts his pre‑existence and eternal relationship with the Father.
- Colossians 1:17 (thematic): 'He is before all things, and in him all things hold together' echoes the claim of Christ’s priority and pre‑existence found in 'before Abraham was, I am.'
Alternative generated candidates
- Jesus said to them, "Truly, truly, I say to you, before Abraham was, I am."
- Jesus said to them, "Truly, truly, I tell you, before Abraham was, I am."
John.8.59 - Details
Original Text
Morphology
- ηραν: VERB,aor,act,ind,3,pl
- ουν: CONJ
- λιθους: NOUN,acc,pl,m
- ινα: CONJ
- βαλωσιν: VERB,pres,act,subj,3,pl
- επ᾽αυτον·Ιησους: PREP+PRON,acc,sg,m;NOUN,nom,sg,m
- δε: CONJ
- εκρυβη: VERB,aor,pass,ind,3,sg
- και: CONJ
- εξηλθεν: VERB,aor,act,ind,3,sg
- εκ: PREP
- του: ART,gen,sg,n
- ιερου: NOUN,gen,sg,n
Parallels
- John 10:31-33 (verbal): Same action phrased similarly — the Jews 'took up stones' to stone Jesus (verbal echo and parallel occasion of attempted stoning tied to claims about his identity).
- Luke 4:28-30 (structural): A hostile crowd tries to execute Jesus (throwing him off a cliff); Jesus passes through/escapes the mob and goes on his way — similar narrative pattern of attempted violence and Jesus’ escape.
- Acts 7:57-60 (thematic): The crowd stones Stephen after accusations of blasphemy. The episode provides a thematic parallel of Jewish stoning as communal punishment for perceived blasphemy and violent rejection of a prophetic figure.
- Leviticus 24:16 (allusion): Legal/background parallel: the Torah prescribes stoning for blasphemy. This law is the cultural-legal backdrop for the crowd’s attempt to stone Jesus for alleged blasphemy.
Alternative generated candidates
- They took up stones therefore to stone him; but Jesus hid himself and went out of the temple, passing through their midst, and so passed by.
- So they took up stones to throw at him; but Jesus hid himself and went out of the temple, passing through their midst, and went on his way.
The Jews answered him, "Are we not right in saying that you are a Samaritan and demon‑possessed?"
Jesus answered, "I do not have a demon; on the contrary, I honor my Father, and you dishonor me.
I do not seek my own glory; there is One who seeks and who judges.
Truly, truly, I say to you, if anyone keeps my word he will never see death.
Then the Jews said to him, "Now we know that you are demon‑possessed. Abraham died, and the prophets died; and you say, 'If anyone keeps my word, he will never taste death.'"
"Are you greater than our father Abraham, who died? And the prophets died—whom do you make yourself?"
Jesus answered, "If I glorify myself, my glory means nothing; it is my Father who glorifies me, of whom you say, 'He is our God.'
Yet you do not know him; I know him. If I were to say I do not know him, I would be a liar like you; but I know him and keep his word.
Your father Abraham rejoiced that he would see my day; he saw it and was glad.
The Jews then said to him, "You are not yet fifty years old—have you seen Abraham?"
Jesus said to them, "Truly, truly, I say to you, before Abraham was, I am."
At that they picked up stones to throw at him; but Jesus hid himself, went out of the temple and passed through the midst of them, and so went on his way.