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Legacy Standard Bible Translation Notes
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The Tyndale Center for Bible Translation

NOTES

BIBLE

John 8

1

But Jesus went to the Mount of Olives.

Ἰησοῦς δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν Ἐλαιῶν.

 
2

Early in the morning He came again into the temple, and all the people were coming to Him; and He sat down and began to teach them.

Ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερόν, καὶ πᾶς ὁ λαὸς ἤρχετο· καὶ καθίσας ἐδίδασκεν αὐτούς.

 
3

The scribes and the Pharisees brought a woman caught in adultery, and having set her in the center of the court,

ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι πρὸς αὐτὸν γυναῖκα ἐν μοιχείᾳ καταλήφθεισαν· καὶ στήσαντες αὐτὴν ἐν μέσῳ,

 
4

they said to Him, “Teacher, this woman has been caught in adultery, in the very act.

λέγουσιν αὐτῷ, πειράζοντες· Διδάσκαλε, αὕτη ἡ γυνὴ κατελήφθη ἐπʼ αὐτοφόρῳ μοιχευομένη.

 
5

Now in the Law Moses commanded us to stone such women; what then do You say?”

ἐν δὲ τῷ νόμῳ Μωσῆς ἡμῖν ἐνετείλατο τὰς τοιαύτας λιθοβολεῖσθαι· σὺ οὖν τί λέγεις;

 
6

They were saying this, testing Him, so that they might have evidence to accuse Him. But Jesus stooped down and with His finger wrote on the ground.

τοῦτο δὲ ἔλεγον πειράζοντες αὐτόν, ἵνα ἔχωσιν κατηγορεῖν αὐτοῦ. ὁ δὲ Ἰησοῦς κάτω κύψας, τῷ δακτύλῳ ἔγραφεν εἰς τὴν γῆν, μὴ προσποιούμενος.

evidence to accuse
The phrase “evidence to accuse” represents the Greek infinitive verb κατηγορεῖν (katēgorein; “to accuse”). John uses the infinitive here like a noun, as the object of what the scribes and Pharisees “might have.” This idea is carried over into English by adding the italicized word “evidence.” The addition communicates John’s intent here while still preserving the infinitival form of the verb.

 
7

But when they persisted in asking Him, He straightened up and said to them, “Let him who is without sin among you be the first to throw a stone at her.”

ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτόν, ἀνακύψας εἶπεν πρὸς αὐτούς· Ὁ ἀναμάρτητος ὑμῶν, πρῶτον ἐπʼ αὐτὴν τὸν λίθον βαλέτω.

Let
While the imperative verb “throw” (βαλέτω; baletō) is withheld until the end of the sentence, introducing the imperative with “Let” at the beginning of the sentence provides for a more natural and less confusing reading in English, while still accurately communicating John’s meaning.

 
8

Again He stooped down and wrote on the ground.

καὶ πάλιν κάτω κύψας ἔγραφεν εἰς τὴν γῆν.

 
9

When they heard it, they began to go out one by one, beginning with the older ones, and He was left alone, and the woman, where she was, in the center of the court.

οἱ δέ, ἀκούσαντες, καὶ ὑπὸ τῆς συνειδήσεως ἐλεγχόμενοι, ἐξήρχοντο εἷς καθʼ εἷς, ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων· καὶ κατελείφθη μόνος ὁ Ἰησοῦς, καὶ ἡ γυνὴ ἐν μέσῳ οὖσα.

 
10

Straightening up, Jesus said to her, “Woman, where are they? Did no one condemn you?”

ἀνακύψας δὲ ὁ Ἰησοῦς, καὶ μηδένα θεασάμενος πλὴν τὴς γυναικός, εἶπεν αὐτῇ· Ποῦ εἰσιν ἐκεῖνοι οἱ κατήγοροί σου; Οὐδείς σε κατέκρινεν;

 
11

She said, “No one, Lord.” And Jesus said, “I do not condemn you, either. Go, and from now on sin no more.”]

ἡ δὲ εἶπεν· Οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς· Οὐδὲ ἐγώ σε κρίνω· πορεύου καὶ μηκέτι ἁμάρτανε.]

and from now on
This translation preserves the presence of the καί (kai; “and”) in the second half of this verse, as Jesus gives two concluding commands to the woman: “Go”; and “sin no more.” These two commands are linked together to emphasize that the woman should continue going on with her life in a redeemed manner, not returning to her previous life of sin.

 
12

Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will never walk in the darkness, but will have the Light of life.”

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

 
13

So the Pharisees said to Him, “You are bearing witness about Yourself; Your witness is not true.”

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

 
14

Jesus answered and said to them, “Even if I bear witness about Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going.

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.

 
15

You judge according to the flesh; I am not judging anyone.

ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα.

 
16

But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me.

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

 
17

Even in your law it has been written that the witness of two men is true.

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

 
18

I am He who bears witness about Myself, and the Father who sent Me bears witness about Me.”

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

 
19

So they were saying to Him, “Where is Your Father?” Jesus answered, “You know neither Me nor My Father; if you knew Me, you would know My Father also.”

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

 
20

These words He spoke in the treasury, as He was teaching in the temple; and no one seized Him, because His hour had not yet come.

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

as He was teaching
The phrase “as He was teaching” translates the Greek circumstantial participle διδάσκων (didaskōn). This participle is in the present tense, indicating continual or ongoing action, and to communicate this sense, it is translated here as “was teaching” rather than simply “taught.” This makes the narrative more vivid and communicates that Jesus was spending a duration of time teaching in the temple.

 
21

Then He said again to them, “I am going away, and you will seek Me, and will die in your sin. Where I am going, you cannot come.”

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

 
22

So the Jews were saying, “Surely He will not kill Himself, since He says, ‘Where I am going, you cannot come’?”

ἔλεγον οὖν οἱ Ἰουδαῖοι· Μήτι ἀποκτενεῖ ἑαυτὸν ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν;

Surely He will not kill Himself…
This question opens with the Greek negative particle μήτι (mēti), which according to normal Greek usage, sets an expectation of a negative answer or implies doubt. This is why some translations structure the question as, “Surely He will not…will He?” However, to avoid adding words which do not appear in the Greek, the rhetorical question is simply translated with a familiar English structure. This way, nothing external is added while the force of the rhetorical question remains perfectly intact. The Jews do not expect that Jesus will kill Himself, yet His statement causes them to raise this as an option since they cannot imagine a place He might go that they could not also come. Their question is likely also mockery (cf. v. 35)—since suicide was viewed as dishonorable and sinful—further demonstrating the Jews’ hardness of heart and animosity toward Jesus.

 
23

And He was saying to them, “You are from below, I am from above. You are of this world, I am not of this world.

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.

 
24

Therefore I said to you that you will die in your sins. For unless you believe that I am He, you will die in your sins.”

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

 
25

So they were saying to Him, “Who are You?” Jesus said to them, “What have I been saying to you from the beginning?

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

 
26

I have many things to say and to judge concerning you, but He who sent Me is true; and the things which I heard from Him, these I am saying to the world.”

πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν· ἀλλʼ ὁ πέμψας με ἀληθής ἐστιν, κἀγὼ ἃ ἤκουσα παρʼ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον.

to say
The translation “to say” is a more natural and accurate expression than “to speak” for the infinitive λαλεῖν (lalein) because of the purpose of this statement. In English, the verb “to say” is transitive and thus better communicates Jesus’ point here, as it places the proper emphasis on what is said rather than on the action of speaking.

I am saying
The translation “I am saying” brings out the meaning of the present tense verb λαλῶ (lalō) here. The present tense in Greek communicates the idea of ongoing or continual action. Thus, the present tense puts the reader, as it were, at the feet of Jesus as He is saying these things.

 
27

They did not know that He had been speaking to them about the Father.

οὐκ ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς ἔλεγεν.

 
28

So Jesus said, “When you lift up the Son of Man, then you will know that I am He, and I do nothing from Myself, but I speak these things as the Father taught Me.

εἶπεν οὖν ὁ Ἰησοῦς· Ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπʼ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταῦτα λαλῶ.

from Myself
The translation “from Myself” is a literal rendering of the Greek construction ἀπʼ ἐμαυτοῦ (ap’ emautou). While many translations render the phrase differently (e.g., “of myself,” “on my own initiative”), the preposition ἀπό (apo) is regularly translated as “from.” Furthermore, the reflexive pronoun ἐμαυτοῦ (emautou) is translated in its literal sense, “Myself.” Consequently, Jesus is emphasizing that nothing He does ultimately originates from Him, but is rather a fulfillment of the Father’s will.

 
29

And He who sent Me is with Me; He has not left Me alone, for I always do the things that are pleasing to Him.”

καὶ ὁ πέμψας με μετʼ ἐμοῦ ἐστιν· οὐκ ἀφῆκέν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε.

 
30

As He was speaking these things, many believed in Him.

ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν.

As He was speaking
Refer to the discussion on verse 20 above. The phrase “As He was speaking” translates the Greek circumstantial participle λαλοῦντος (lalountos). This wording makes the narrative more vivid and communicates that Jesus’ teaching resulted in the belief of many while He was still speaking.

believed
This verb is in the aorist tense (ἐπίστευσαν; episteusan), which looks at the action holistically. The aorist tense verb indicates that as Jesus was speaking, many people moved from a state of unbelief to belief, as His Word regenerated their hearts.

 
31

So Jesus was saying to those Jews who had believed Him, “If you abide in My word, then you are truly My disciples;

Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε,

My disciples
The phrase “My disciples” provides a more natural English translation of μαθηταί μού (mathētai mou) than “disciples of Mine.” This rendering is also consistent with the way this translation usually renders the genitive of possession. Continuing to abide in Jesus’ Word indicates that one has truly come to faith through His Word (cf. v. 30) and that such a one actually belongs to Jesus.

 
32

and you will know the truth, and the truth will make you free.”

καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς.

 
33

They answered Him, “We are Abraham’s seed and have never yet been enslaved to anyone. How is it that You say, ‘You will become free’?”

ἀπεκρίθησαν πρὸς αὐτόν· Σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι Ἐλεύθεροι γενήσεσθε;

 
34

Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is the slave of sin.

Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν τῆς ἁμαρτίας·

 
35

And the slave does not remain in the house forever; the son does remain forever.

ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα.

 
36

So if the Son makes you free, you will be free indeed.

ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε.

 
37

I know that you are Abraham’s seed; yet you are seeking to kill Me, because My word has no place in you.

οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν.

are seeking
Refer to the discussion on verse 26 above. This word, ζητεῖτέ (zēteite; “you are seeking”), indicates that the Jews did not just seek to kill Jesus at one time in the past, but were continually looking for an opportunity. They were in a continual state of animosity against Him because they had not been regenerated by His Word, and thus, His Word had no place in them.

 
38

I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.”

ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε.

 
39

They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you are Abraham’s children, you would do the deeds of Abraham.

Ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς ὁ Ἰησοῦς· Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε·

 
40

But now you are seeking to kill Me, a man who has told you the truth, which I heard from God. This Abraham did not do.

νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν.

 
41

You are doing the deeds of your father.” They said to Him, “We were not born of sexual immorality; we have one Father: God.”

ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ· Ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα· ἕνα πατέρα ἔχομεν τὸν θεόν.

 
42

Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come of Myself, but He sent Me.

εἶπεν αὐτοῖς ὁ Ἰησοῦς· Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπʼ ἐμαυτοῦ ἐλήλυθα, ἀλλʼ ἐκεῖνός με ἀπέστειλεν.

of Myself
Refer to the discussion on verse 28 above. Jesus is emphasizing that the very reason He is on earth is because He was sent by God. Because of His origin from the presence of God Himself (cf. 1:1), anyone who can truly call God their Father would love Him as well, because He is so inextricably linked in unity with the Father and was sent by the Father.

 
43

Why do you not understand what I am saying? It is because you cannot hear My word.

διὰ τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν.

 
44

You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.

ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.

 
45

But because I speak the truth, you do not believe Me.

ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι.

 
46

Which one of you convicts Me of sin? If I speak truth, why do you not believe Me?

τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;

 
47

He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.”

ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ.

 
48

The Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and have a demon?”

Ἀπεκρίθησαν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ· Οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις;

 
49

Jesus answered, “I do not have a demon, but I honor My Father, and you dishonor Me.

ἀπεκρίθη Ἰησοῦς· Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με.

 
50

But I do not seek My glory; there is One who seeks and judges.

ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων.

 
51

Truly, truly, I say to you, if anyone keeps My word he will never see death⁠—ever.”

ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.

never see death—ever
The Greek text uses both the strongest negative (οὐ μὴ; ou mē) and a temporal description that could be translated “until forever” (εἰς τὸν αἰῶνα; eis ton aiōna). The translation of “never see death—ever” captures both the intensity of the Greek strong negative and succinctly captures the ultimate negation of never ever dying, indicating the complete impossibility for one to “see death.”

 
52

The Jews said to Him, “Now we know that You have a demon. Abraham died, and the prophets also; and You say, ‘If anyone keeps My word, he will never taste of death⁠—ever.’

εἶπον αὐτῷ 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·

never taste of death—ever
Refer to the discussion of verse 51 above.

 
53

Surely You are not greater than our father Abraham who died? The prophets died too; whom do You make Yourself out to be?”

μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν ποιεῖς;

 
54

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’;

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,

 
55

and you have not known Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word.

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.

 
56

Your father Abraham rejoiced to see My day, and he saw it and was glad.”

Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη.

 
57

So the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?”

εἶπον οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν· Πεντήκοντα ἔτη οὔπω ἔχεις καὶ Ἀβραὰμ ἑώρακας;

 
58

Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.”

εἶπεν αὐτοῖς Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί.

was
The word used here is the Greek state-of-being verb γίνομαι (ginomai; “to be” or “to become”). Jesus is communicating here that before Abraham ever came about or existed, He existed of Himself. This is a clear claim to deity as Yahweh Himself, punctuated with the familiar and powerful statement, “I am.”

 
59

Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.

ἦραν οὖν λίθους ἵνα βάλωσιν ἐπʼ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ.

 
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