نعم قال حرفيا انا الله ، هنا قال انا الله ، ردا على اين قال المسيح انا الله فأعبدوني ..

[Molka Molkan]

والسؤال الذى يطرح نفسة هل حدث ولو مرة واحدة ان مترجموا السبعينية .. ترجموا يهوه الى ايجو ايمى ....؟؟؟

ويقول بكل ثقة

أقولها واتحدى اى مسيحى ......... لا لم يحدث ابداااا وجاءت كلمة يهوه فى العبرية وقابلها فى السبعينية ايجو ايمى .....

وانا اقول له اني قبلت التحدي ولنرى ..

Isa 45:18
​

(HOT) כי כה אמר־יהוה בורא השׁמים הוא האלהים יצר הארץ ועשׂה הוא כוננה לא־תהו בראה לשׁבת יצרה אני יהוה ואין עוד׃
​

LXX) Οὕτως λέγει κύριος ὁ ποιήσας τὸν οὐρανόν--οὗτος ὁ θεὸς ὁ καταδείξας τὴν γῆν καὶ ποιήσας αὐτήν, αὐτὸς διώρισεν αὐτήν, οὐκ εἰς κενὸν ἐποίησεν αὐτὴν ἀλλὰ κατοικεῖσθαι--Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἔτι.

ها ؟؟ هل جاءت ام لا ؟


ربما تسألني وتقول لي :

لو كانت ايجو ايمى تقابل يهوه فما هى الكلمة التى قابلت الكلمة المظللة بالبنى التى بجانب يهوه ؟؟؟؟؟

بصراحة يا صديقي العزيز انا لن ارد ، ولما ارد وهناك المعاجم ترد ؟
سأجعل صديقك المسلم هو الذي يأتي لك بالمراجع العبرية واليونانية


أولا : العبري

Strong

אני
'ănı̂y
an-ee'
Contracted from H595; I: - I, (as for) me, mine, myself, we, X which, X who.
​

Bdb​

אני
'ănı̂y
BDB Definition:
I (first person singular - usually used for emphasis)
​

اذا ... אני ...... تعنى بكل بساطة .. أنا ... I
​

ثانيا : اليوناني

لنذهب الى الفهرس العربى لكلمات العهد الجديد اليونانية ....








ونذهب ايضا الى ... The elements of New Testament Greek
By Jeremy Duff, David Wenham
​

والآن بعدما اثبتنا ان " אני " جاء مقابلها " ايجو " فيهوه مقابلها هو " ايمي " ........


​

 

[Molka Molkan]

القاموس الموسوعى للعهد الجديد ...

برهان يتطلب قرار - جوش ماكدويل ...

تفسير إنجيل يوحنا - الاب متى المسكين ....

انا هو القيامة والحياة - الانبا موسى ...

​

اذا فالكلام واضح جدااا ...... ايجو ايمى هى الصيغة التى يقدم فيها يهوه نفسة ... بل وهى التعبير المباشر لأسم يهوه .... وتعنى انا الكائن الذى يكون .... بل وهى اسم الجلالة .....فعبارة ايجو ايمى لها دلالات لاهوتية خاصة ...​

 

[Molka Molkan]

والآن الى التقليد الكنيسى الذى نعتبر حياة الكنيسة :

​

هل الكتاب المقدس وحدة يكفى

ويقول المعترض بكل ثقة :

وأولى ناس يستحقون الذكر فى هذا الموضوع هما كل اباء الكنيسة القدامى ...
واتحدى اى مسيحى ان يأتى لى بقول لاى اب من اباء الكنيسة القدامى قال فية ان ايجو ايمى = يهوه .....!!!

يا نصارى نريد اى شئ من التقليد الكنيسى الذى يعتبر حياة الكنيسة .... اى قول يوضح ان ايجو ايمى = يهوه ....

ويقول ايضاً بكل ثقة :

نريد اى قول من اباء الكنيسة الذين كانوا فى كمال الايمان والمحبة لله .... اى شئ يوضح ان ايجو ايمى = يهوه ....


نريد اى قول لكلام القديسين المصدر الرابع للتقليد اى شئ عن علاقة ايجو ايمى بيهوه .....

ويقول ايضاً بكل ثقة :

فأى ارثوذكسى مُطالب بأن يأتى لاى قول من أقوال اباء الكنيسة يقول فية ........ان ايجو ايمى = يهوه والإ فايمانة غير مستقيم .....!!!!!

والآن لننفذ له طلبه :

+ [FONT=&quot]الآباء و قول المسيح الحرفي " أنا الله " وربطه بالعهد القديم ​

يقول القديس يوحنا كاسيان :

​

26 He clearly shows that He is both God and man: man, in that He says that He is a man: God, in that He affirms that He was sent. For He must have been with Him from whom He came: and He came from Him, from whom He said that He was sent. Whence it comes that when the Jews said to Him, “Thou art not yet fifty years old and hast Thou seen Abraham?” He replied in words that exactly suit His eternity and glory, saying, “Verily, verily, I say unto you, Before Abraham came into being, I am.”27 I ask then, whose saying do you think this is? Certainly it is Christ’s without any doubt. And how could He who had been but recently born, say that He was before Abraham? Simply owing to the Word of God, with which He was entirely united, so that all might understand the closeness of the union of Christ and God: since whatever God said in Christ, that in its fullness the unity of the Divinity claimed for Himself. But conscious of His own eternity, He rightly then when in the body, replied to the Jews, with the very words which He had formerly spoken to Moses in the Spirit. For here He says, “Before Abraham came into being, I am.” But to Moses He says, “I am that I am.”28 He certainly announced the eternity of His Divine nature with marvellous grandeur of language, for nothing can be spoken so worthily of God, as that He should be said ever to be. For “to be” admits of no beginning in the past or end in the future. And so this is very clearly spoken of the nature of the eternal God, as it exactly de***ibes His eternity. And this the Lord Jesus Christ Himself, when He was speaking of Abraham, showed by the difference of terms used, saying, “Before Abraham came into being I am.” Of Abraham he said, “Before he came into being:” Of Himself, “I am,” for it belongs to things temporal to come into being: to be belongs to eternity. And so “to come into being” He assigns to human transitoriness: but “to be” to His own nature. And all this was found in Christ who, by virtue of the mystery of the manhood and Divinity joined together in Him who ever “was,” could say that He already “was.”[1] And though this is the saying of an Apostle, yet it is the very doctrine of the Lord For the same Person says this to Christians by His Apostle, who had Himself said something very like it to Jews in the gospel, when He said: “But now ye seek to kill me, a man, who have spoken the truth to you, which I heard of God: for I am not come of Myself, but He sent me.”

[FONT=&quot]
الترجمة :

[/FONT]​

[FONT=&quot]و برغم من ان هذا قول رسول ,مع ذلك فان هذا هو منتهي العقيده من الرب لنفس الشخص الذي يقول هذا للمسيحيين عبر رسوله ,الذي هو نفسه قال شيئا مماثلا جدا لليهوج في الانجيل حينما قال "و لكنكم الان تسعون لقتلي, و انا رجلا[/FONT], [FONT=&quot]قد تكلم بالحقيقه لكم تلك التي سمعتها من الله ذلك لاني لم آتي من نفسي و لكنه ارسلني[/FONT]".
[FONT=&quot]و هنا يعرض بوضوح انه الها و انسانا معا[/FONT]:
[FONT=&quot]رجلا في قوله انه رجلا.اله,في انه يؤكد انه كان مرسلا . لانه لابد انه كان معه و منه قد جاء :و قد جاء منه هو الذي قال انه قد ارسل.من اين يتأتي انه عندما قال له اليهود (ليس لك خمسون سنة بعد افرأيت ابراهيم).فأجاب في كلمات تناسب خلوده و مجده تماما قائلاالحق ,الحق اقول لكم قبل ان يأتي ابراهيم للوجود , انا كائن).و حين اذن اسئل,قول من هذا كما تفكرون؟بالتأكيد انه قول المسيح بلا اي شك . و كيف يقدر من هو ليس الا مولود حديثا ان يقول انه قبل ابراهيم ؟ ببساطه نظرا لكلمة الله ,التي كان متحدا معها تماما,لذلك يمكن للكل ان يفهم القرب في اتحاد المسيح والله : بما ان كل ما كان الله يقول في المسيح , هذا الذي كان في ملء وحدة الاهوت مدعي اياها لنفسه.و لكنه واع لازليته ,هو عندما كان حقيقه في الجسد اجاب اليهود بذات الكلمات التي قد تكلمها لموسي سابقا في الروح.من هنا فهو يقول (قبل ان يأتي ابراهيم للوجود,انا كائن). و لكنه كان يقول لموسي (اكون الذي اكون).و هو بالتاكيد اعلن هنا خلود طبيعته الازليه بعظيم روعة اللغة ,التي لا يمكن ان تتحدث بأستحقاق ابدا عن عظمه الله,كما انه يجب ان يقال ابدا "ان يكون".بالنسبه لان "يكون" لا تحدد بدايه في الماضي ولا نهاية في المستقبل.و هكذا فأن هذا قد تحدث بمنتهي الوضوح عن طبيعه الله الازلية , حيث انها تصف ازليته تماما.و هذا هو الرب يسوع نفسه عندما كان يتكلم عن ابراهيم مظهرا اختلاف المعاني المستخدمه قائلا قبل ان يأتي ابراهيم للوجود , انا كائن(قبل ان يأتي للوجود). و عن نفسه انا كائن .لانها تنتمي للاشياء المؤقته التي ستاتي الي حيز الوجود:ان تنتمي للخلود.و هكذا (قبل ان يأتي للوجود) هنا يسندها الزوال الانساني و لكن (ان يكون) لطبيعته الخاصه.و كل هذا قد وجد في المسيح الذي بقوه سر الانسانيه و الالوهيه الموصولتان معا فيه الذي كان دائما كان يستطيع ان يقول انه ( قبل ذلك كان ) .[/FONT]
​

[FONT=&quot]يقول القديس أغسطينوس في تعليقه : [/FONT]


​

But look at this which is said by Christ the Lord: “If ye believe not that I am, ye shall die in your sins.” What is this, “If ye believe not that I am?” “I am” what? There is nothing added; and because He added nothing, He left much to be inferred. For He was expected to say what He was, and yet He said it not. What was He expected to say? Perhaps, “If ye believe not that I am” Christ; “if ye believe not that I am” the Son of God; “if ye believe not that I am” the Word of the Father: “if ye believe not that I am” the founder of the world; “if ye believe not that I am” the former and re-former, the creator and re-creator, the maker and re-maker of man;—“if ye believe not that I am” this, “ye shall die in your sins.” There is much implied in His only saying “I am;” for so also had God said to Moses, “I am who am.” Who can adequately express what that AM means? God by His angel sent His servant Moses to deliver His people out of Egypt (you have read and know what you now hear; but I recall it to your minds); He sent him trembling, self-excusing, but obedient. And while thus excusing himself, he said to God, whom he understood to be speaking in the person of the angel: If the people say to me, And who is the God that hath sent thee? what shall I say to them? And the Lord answered him, “I am who am;” and added, “Thou shalt say to the children of Israel, He who is hath sent me to you.” There also He says not, I am God; or, I am the *****r of the world; or, I am the creator of all things; or, I am the multiplier of the very people to be delivered: but only this, “I am who am;” and, “Thou shall say to the children of Israel, He who is.” He added not, Who is your God, who is the God of your fathers; but said only this: “He who is hath sent me to you.” Perhaps it was too much even for Moses himself, as it is too much for us also, and much more so for us, to understand the meaning of such words, “I am who am;” and, “He who is hath sent me to you.” And supposing that Moses comprehended it, when would those to whom he was sent comprehend it? The Lord therefore put aside what man could not comprehend, and added what he could; for He said also besides, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.”9 This thou canst comprehend; for “I am who am,” what mind can comprehend? [2]

ويستكمل قائلاً :​

The Lord then, recognizing such in that crowd, said, “When ye have lifted up the Son of man, then shall ye know that I am [He].” You know already what “I am” signifies; and we must not be continually repeating, lest so great a subject beget distaste. Recall that, “I am who am,” and “He who is hath sent me,”3 and you will recognize the meaning of the words[3]​

[FONT=&quot]الترجمة :

[/FONT]​

[FONT=&quot]و لكن انظر هذا الذي قيل بواسطة المسيح الرب: "ان لم تؤمنوا بأني انا هو سوف تموتون في خطاياكم",ما هذا "ان لم تؤمنوا بأني انا هو"؟ "انا هو" ماذا؟ [/FONT][FONT=&quot]"[/FONT][FONT=&quot]ان لم تؤمنوا بأني انا هو " هكذا , "فسوف تموتون في خطاياكم".هناك الكثير مما يفهم ضمنيا في قوله الوحيد "انا هو" لذلك ايضا قال الله لموسي " أنا هو الذي أنا هو " من يستطيع أن يعبر عن معني " انا هو " علي نحو وافِ ؟ ارسل الله بواسطة ملاكه خادمه موسي ليخرج شعبه من مصر ( انت الان تقرأ و تعلم ماذا تسمع و لكني اذكرك به في عقلك ) لقد ارسله مرتجفا,يصنع لنفسه الاعذار,و لكنه مطيعا. و بينما هو يعطي لنفسه الاعذار رغما عنه, لقد قال الله, الذي يفهم من انه المتكلم في شخص الملاك:لو قال لي الشعب : " و من هذا الاله الذي ارسلك؟ماذا اقول لهم؟ " , و اجاب الرب "انا هو الذي هو" و اضاف " سوف تقول لابناء اسرائيل[/FONT][FONT=&quot] , [/FONT][FONT=&quot]هو الذي يكون قد ارسلني اليكم ". هنا ايضا لا يقول انا الله او انا مصور العالم او انا خالق كل الاشياء, او انا المضاعف بشده للشعب لكي يحفظ) و لكن فقط قال هذا"انا هو الذي هو".و سوف تقول لابناء اسرائيل (هو الذي يكون )و لم يضف "هو يكون ربكم" "هو اله ابائكم" و لكنه فقط قال هذا (هو الذي يكون ارسلني اليكم).و لربما كان هذا كثيرا جدا حتي علي موسي نفسه,كما انه كثيرا علينا ايضا, و اكثر كثيرا علينا لذلك لكي نفهم معني هكذا كلمات (انا هو الذي هو) و هو الذي يكون قد ارسلني اليكم).و علي فرض ان موسي قد استوعبها فمتي يقدر هؤلاء الذين قد ارسل اليهم علي استيعابها؟.لذلك لقد وضع الرب جانبا ما لم يقدر الانسان علي فهمه و اضاف ما الذي يقدر ان يفهم لهذا لقد اضاف جانبا"انا اله ابراهيم و اله اسحق و اله يعقوب" هذا قد فهمه فرحا و لكن بالنسبه لانا هو الذي هو اي عقل يقدر ان يستوعبها؟ ولا شئ يضاف اكثر و لهذل فهو لم يضف شيئا و لقد ترك الكثير ليتم استنتاجه. لانه كان متوقعا منه ان يقول من كان و لكنه حتي الان لم يقل. ماذا كان متوقعا منه ان يقول ؟ ربما ( لو لم تؤمنوا باني انا هو المسيح) (لو لم تؤمنوا بأني انا هو ابن الله) 0(لو لم تؤمنوا باني انا هو كلمه الآب)(لو لم تؤمنوا باني انا هو خالق العالم) (لو لم تؤمنوا باني انا هو المكون و المنظم و الخالق و معيد خلق و صانع و معيد صنع الانسان .[/FONT]​

26 Ibid. ver. 58.

27 Exod. iii. 14.

28 S. Jude ver. 5.

[FONT=&quot][1][/FONT]Philip Schaff, The Nicene and Post-Nicene Fathers Second Series Vol. XI (Sulpititus Severus, Vincent of Lerins, John Cassian.;Oak Harbor: Logos Research Systems, 1997), 586

9 Ex. iii. 13–15.

[FONT=&quot][2][/FONT]Philip Schaff, The Nicene and Post-Nicene Fathers Vol. VII (St. Augustin: Homilies on the Gospel of John, Homilies on the First Epistle of John Soliloquies.;Oak Harbor: Logos Research Systems, 1997), 217.

3 Ex. iii. 14.

[FONT=&quot][3][/FONT]Philip Schaff, The Nicene and Post-Nicene Fathers Vol. VII (St. Augustin: Homilies on the Gospel of John, Homilies on the First Epistle of John Soliloquies.;Oak Harbor: Logos Research Systems, 1997), 225.


​

[/FONT]​

 

[Molka Molkan]

· [font=&quot]الآباء و سرمدية المسيح [/font]
[font=&quot]يقول القديس ايريناؤس:"[/font][font=&quot]حينما يُسمى تلاميذه "أصدقاء الله"، فهو يعلن بوضوح أنه هو كلمة الله، الذى تبعه ابراهيم طوعاً دون أن يكون مضطراً لأجل إيمانه النبيل، و لذلك أصبح "صديق الله". و لكن كلمة الله لم يقبل صداقة ابراهيم لأنه كان محتاجاً لها، لكنه كان كاملاً منذ البداية، فهو يقول "قبل أن يكون ابراهيم، أنا كائن"، و لكنه فى صلاحه سكب حياته الأبدية على ابراهيم نفسه" .[/font]
​

[font=&quot]و أيضاً يقول :"[/font][font=&quot] تُقِر الكتب المقدسة بالنسبة للمسيح أنه كان إبن الإنسان، من نفس طبيعته و لكن ليس مجرد إنسان، فرغم أنه فى الجسد، هو أيضاً فى الروح، كلمة الله و هو الله. و كما وُلِد من مريم فى الأيام الأخيرة، كذلك قد خرج من الله كالمولود الأول من كل خليقة، و كما جاع، فقد أشبع آخرين، و كما عطش، فهو الذى أعطى لليهود أن يشربوا، لأن الصخرة كانت المسيح نفسه، و هكذا يفعل يسوع الآن مع شعبه المؤمن فيعطيهم القوة ليشربوا الماء الروحى الذى ينبع من الحياة الأبدية[/font][font=&quot]. [/font][font=&quot]فكما كان إبن داود، هو أيضاً رب داود. و كما وُلِد من ابراهيم، فهو كان كائناً من قبل أن يأتى ابراهيم للوجود. و كما كان هو خادم الله، فهو أيضاً ابن الله، و سيد العالم .[/font][font=&quot]و يقول العلامة أوريجانيوس: [/font][font=&quot]"[/font][font=&quot]نحن نعبد إله واحد، الآب و الإبن، و لهذا كما شرحنا، فإن احتجاجنا ضد عبادة آلهة أخرى مازال مستمراً فى فاعليته. و نحن لا نوقر شخصاً ما ظهر مؤخراً، و كأنه لم يكن موجوداً قبل ذلك، لأننا نؤمن به حينما قال:"قبل أبراهيم، انا كائن". و أيضاً يقول مرة أخرى:"أنا هو الحق"، و بالتأكيد لا يوجد أحد منا ساذج لدرجة الإعتقاد بأن الحق لم يكن موجوداً قبل أن زمن ظهور المسيح. و لذلك نحن نعبد آب الحق، و الإبن، الذى هو الحق" .[/font]

[font=&quot]و يقول القديس غريغوريوس صانع العجائب، تلميذ اوريجانيوس:"[/font][font=&quot] إذا كان هناك من يؤمن أن إبن الله الكائن قبل الأزمنة هو شخص، و ذاك الذى ظهر فى الأيام الأخيرة هو شخص آخر، و يرفض أن يعترف بأن الكائن قبل الأزمنة هو نفسه الذى ظهر فى الأيام الأخيرة، رغم أنه مكتوب، فليكن محروماً. فكيف يُمكن أن يُقال بأن ابن الله السابق على العصور كلها، و ذاك الذى ظهر فى الأيام الأخيرة، مختلفين، حينما يقول الرب نفسه:"قبل أن يكون ابراهيم، انا كائن" و "خرجت من الله و أتيت، و سأرجع مرة أخرى لأبى"؟[/font][font=&quot]".[/font]
[font=&quot]و يقول القديس[/font][font=&quot] أغسطينوس:" قبل أجداد أمه كان هو كائناً. جد أمه هو أبراهيم، و الرب يقول:"قبل أبراهيم، أنا كائن". هل نحن البشر قبل ابراهيم؟ و لكن السماء و الأرض صُنِعت قبل الإنسان. و لكن حتى قبلهم كان الرب موجوداً. فحقاً قد قال أنه كائن قبل ابراهيم، و ليس "كان" قبل ابراهيم. فهو لا يوجد عنده "كان"، ولا عنده [/font][font=&quot]"[/font][font=&quot]سيكون"، لا يوجد عنده سوى أنه كائن. و كالله، فهو يعرف جيداً الفرق بين [/font][font=&quot]"[/font][font=&quot]كائن" و بين "كان" و "سيكون". بالنسبة له هو يوم واحد، و لكنه يوم يطول للآبدين. و هذا اليوم لا يوجد به الأمس و غداً، لأنه حينما ينتهى الأمس، يبدأ اليوم، وينتهى بمجىء الغد. أنه يوم بلا ظلام، بلا ليل، بلا مكان، بلا قياس، بلا ساعات. سمها ما تشاء، إذا أردت فهى يوم، و إذا أردت فهى سنة، و إذا أردت فهى سنين. و لكن متى تسمى هذا اليوم بـ "اليوم"؟ حينما قال الرب:"أنا اليوم ولدتك". وُلِد من الآب الأبدى، وُلِد من الأبدية، و فى الأبدية وُلِد: بلا بداية، بل ألم، بلا مكان، لأنه هو الكائن، لأنه هو نفسه الذى يكون. هذا هو اسمه الذى أعلنه لموسى:"أنت تقول لهم: هو الذى يكون أرسلنى إليكم". لماذا يقول إذن "قبل ابراهيم"؟ لماذا لا يقول قبل نوح؟ ولا قبل آدم؟ أسمع ماذا تقول الكتب المقدسة:"قبل نجمة السماء ولدتك". هذه هى، قبل أن تكون السماء و الأرض. لماذا؟ لأن:"كل الأشياء خُلِصت بواسطته، و بدونه لما خُلِق شيئاً". و بهذا تستطيع أن تعرف من هم "الآباء"، لأنهم أصبحوا آباء بإعترافهم أن هذا هو ما كان منذ البدء".[/font]
[font=&quot]و أيضاً يقول:"[/font][font=&quot]و بالنسبة للاهوت ربنا يسوع المسيح، و مساواته للآب، فهو ليس فقط كائن قبل اليهود، بل أيضاً كائن قبل ابراهيم نفسه، و ليس فقط قبل أبراهيم، و لكن أيضاً قبل آدم، و ليس قبل آدم فقط، و لكن قبل حتى خلق السماء و الأرض، و قبل كل العصور. لأن كل شىء خُلِق بواسطته، و بدونه لما خُلِق أى شىء[/font][font=&quot]".[/font]
[font=&quot]و يقول القديس يوحنا ذهبى الفم:"[/font][font=&quot]هل ترون كيف أثبت انه كان أعظم من إبراهيم؟ إذ حيث أن إبراهيم تهلل بأن يرى يومه و اعتبر رؤيته شيئاً جديراً بأن يُشتهى، فمن الواضح أنه اعتبره سيؤول إلى منفعته، و أنه يوم ينتمى لمن هو أعظم منه. علاوة على ذلك، حيث أنهم كانوا يدعونه "ابن النجار"، و لم يظنوا فيه شيئاً أعظم من هذا، فإنه بالتدريج أحضرهم إلى رأى أكثر سمواً عنه. عندما سمعوه يقول لهم عن الله:"لستم تعرفونه"، لم يستاءوا، و لكن عندما سمعوه يقول:"قبل أن يكون إبراهيم أنا كائن"، صاروا مغتاظين جداً و رفعوا حجارة ليرجموه كما لو كان أصلهم النبيل قد نال التحقير. إن المسيح هنا أظهر أنه سيذهب إلى آلامه عن طيب خاطر إن كان بالحق يُثنى على من تخلل برؤية الصليب. هذا بالحق كان خلاصاً للعالم، و اليهود على العكس رفعوا حجارة ليرجموه، و كانوا مهيأين لاقتراف القتل و تصرفوا بهذه الطريقة بالإجماع دون وجود أحد يأمبرهم بالتصرف هكذا. و لكن لماذا لم يقل:"قبل أن يكون ابراهيم أنا كنت (موجود)"؟[/font][font=&quot]. [/font][font=&quot]إنه تصرف هكذا بالطريقة التى بها استخدم أبوه تعبير "أنا كائن" لأنها تعنى أنه دائماً موجود لأنه خالٍ من كل تحديات الزمن، و بذلك بدت هذه العبارة على أنها تجديف[/font][font=&quot]".[/font]




[font=&quot]و يقول القديس أثناسيوس:"[/font][font=&quot]إذن فإن الكلمات "خَلَق" و"جَبَل" و"أَقَام" لها نفس المعنى ولا تعنى وجود الابن ولا أن جوهره مخلوق، بل تعنى التجديد الذى صار لأجلنا كعمل خير منه[/font][font=&quot]. [/font][font=&quot]وبينما كان يقول هذه الكلمات، فإنه كان يعلّم فى نفس الوقت أنه كان كائنًا قبل هذه الأشياء وذلك عندما قال:" قبل أن يكون ابرهيم أنا كائن[/font][font=&quot]". [/font][font=&quot]وأيضًا:"هيأ السموات كنت أنا موجودًا هناك معه". و:"كنت عنده أقوم بتربيتها". وكما كان هو كائن قبل ابراهيم وجاء اسرائيل بعد ابرهيم، فيتضح أنه رغم أنه كان من قبل فإنه جُبل بعد ذلك. والجَبْل لا يعنى بداية وجوده، بل يشير إلى تأنسه الذى فيه يجمع أسباط إسرائيل. وهكذا أذن حيث إنه كائن دائمًا مع الآب، فإنه هو خالق الخليقة " .[/font]

[font=&quot]و أيضاً يقول[/font][font=&quot]:"فبينما حاول اليهود أن يقتلوا الرب لأنه قال إن الله أبوه، وجعل نفسه معادلاً لله، وإنه يعمل الأعمال التي يعملها الآب؛ فإن الآريوسيين أيضًا ليس فقط تعلّموا أن ينكروا أن الكلمة مساوي لله وأن الله هو الآب الطبيعي للكلمة، بل هم أيضًا يحاولون أن يقتلوا مَن يؤمنون بهذا. وبينما يقول اليهود:"أليس هذا هو يسوع ابن يوسف الذي نحن عارفون بأبيه وأمه"؟ فكيف يقول إذًا:"قبل أن يكون إبراهيم أنا كائن" و:" أني نزلت من السماء"؟، فالآريوسيون بدورهم يجيبون بنفس الأقوال ويقولون:[ كيف يمكن أن الذي ينام ويبكي ويطلب أن يعرف كإنسان، يكون هو الكلمة أو هو الله ]؟ ولهذا فالفريقان فقدا صوابهما وأنكرا أزلية الكلمة وألوهيته متعلّلين بتلك الصفات البشريّة التي نسبها المخلّص لنفسه بسبب الجسد الذي لبسه " .[/font]
[font=&quot]و يقول القديس كيرلس السكندرى[/font][font=&quot]:"ومرة أخرى يسير المسيح نحو وسيلته المعتادة والمفضلة، لأنه فى بعض الأوقات يتحدث بغموض شديد، ويحجب قصده بحجب متنوعة لكى لا يكون القصد واضحاً أو مكشوفاً. ولكن حينما يرى أن السامعين لم يفهموا أى شئ بالمرة، فعندئذ يجرد حديثه من كل غموض ويضعه أمامهم مكشوفاً وواضحاً. وهذا ما يحاول أن يفعله فى هذه المناسبة الحاضرة. فحيث إنه وجد أنهم لم يفهموا شيئاً [/font][font=&quot]([/font][font=&quot] بالرغم من حديثه الطويل، الذى كان قد قدمه) كما أنهم لم يكونوا قادرين أن يدركوا أنه أزلى لكونه من أب أزلى، وأنه أعظم من إبراهيم بما لا يقاس لكونه إلهاً؛ لذلك فهو الآن يتحدث علناً، ويستعمل عبارة "الحق الحق" على أنها قسم لتثبيت الأمور التى تُقال، ثم (يكمل):"قبل أن يكون إبراهيم أنا كائن[/font][font=&quot]". [/font][font=&quot]ونحن لن نفكر بأى حال أن الابن الوحيد يفتخر بكونه قبل إبراهيم فقط، لأنه [/font][font=&quot]([/font][font=&quot]المسيح) هو قبل كل زمان وولادته أزلية، إذ هو فى الآب بلا بداية. ولكن حيث أن مجال المقارنة بإبراهيم مفتوح أمامه الآن فهو يقول إنه أكبر منه تماماً مثلما يقول الرقم 100 مثلاً، أنا أكبر من رقم 10. وبالتأكيد لن يقول هذا على أنه يشغل الرقم الأعلى مباشرة من رقم 10، لكن الرقم 100 يقول هذا لأنه أكثر بكثير جداً من رقم 10. لذلك فهو لا يجرى مقارنة بينه وبين زمن إبراهيم، كما أنه لا يؤكد أنه يسبق زمن إبراهيم بوقت قليل، بل حيث إنه فوق كل زمان ويتجاوز رقم كل عصر، فهو يقول إنه قبل إبراهيم. بهذا فهو ينطق بالحق. وإذ هو يقول الحق تماماً عندما يتحدث عن إبراهيم، قائلاً عن نفسه:"إنى كائن" قبل أن يكون إبراهيم، فإنه يبين أنه بالنسبة لمن هو مخلوق من العدم فبالضرورة يصير إلى الاضمحلال، أما بالنسبة لذلك الذى هو كائن دائماً فهو بعيد تماماً عن الاضمحلال. إذن فهو أعظم وأعلا من إبراهيم، أعظم لأنه أزلى وأعلا لأنه لا ينحل كما ينحل إبراهيم[/font][font=&quot]".[/font]
[font=&quot]و يقول القديس كيرلس الأورشاليمى:"[/font][font=&quot]لا تفكر إذن فيه على أنه أتى من بيت لحم فقط، بل اعبده، فهو الذى وُلِد من الآب منذ الأزل. لا تسمح لأحد أن يتكلم على الإبن بأن له بداية زمنية، بل هى بداية غير زمنية كما قال الآب. لأن الآب هو أصل الإبن [/font][font=&quot]([/font][font=&quot]القديس كيرلس يتكلم هنا عن مونارشية الآب فقط ليس أكثر)، و هو السرمدى، غير المُبهم ولا يُوجد له أصل. فإن نافورة نهر الصلاح، حتى للإبن الوحيد، هو الآب الذى ولده بالطريقة التى يعرفها هو وحده. و لكن هل تريد أن تعرفأن الرب يسوع المسيح هو الملك الأبدى؟ اسمعه ثانيةً حينما يقول:"أبوكم ابراهيم تهلل ليرى يومى، و قد رآه و فَرِح". و حينما رأى اليهود كلامه هذا صعباً، قال لهم ما أعتبروه أصعب و أصعب:"قبل أن يكون ابراهيم، أنا كائن". و مرة أخرى قال لهم:"والآن مجدنى أنت أيها الآب عند ذاتك بالمجد الذى كان لى عندك قبل كون العالم". و مرة ثانيةً قال بوضوح:"بالمجد الذى كان لى عندك قبل كون العالم". و مرة أخرى حينما يقول:"لأنك أحببتنى قبل إنشاء العالم"، فإنه يعلن بوضوح المجد الذى له منذ الأزل" .[/font]
[font=&quot]و يقول القديس امبروسيوس[/font][font=&quot]:"هذه الرموز تعلن عن طبيعة الإبن، و عن طريقهم تستطيع أن تعرف أن الآب أبدى، و أن الإبن لا يختلف عنه، لأن أصل ولادة الإبن هو الكائن الذى يكون، و بكونه مولوداً من الأزلى، فهو الله، الخارج من الآب، و هو الإبن الذى من الله، و هو الكلمة، و هو اشعاع مجد الآب، و رسم جوهره، مرآة الله، صورة مجده، و هو نعمة ذاك الذى هو مصدر النعمة، و هو حكمة ذاك الحكيم، و قوة ذاك الأعظم فى القوة، حقيقة ذاك الذى هو الحق نفسه، و حياة ذاك الحى نفسه[/font][font=&quot]".[/font]
[font=&quot]و أيضاً يقول[/font][font=&quot]:"و بعدما قال:"الرب قنانى" مباشرةً، قال:"سأخبر بأمور الأبدية"، و قبل أن يقول:"وُلِدت"، قال:"منذ البدء، قبل أن يخلق الأرض، و قبل أن يضع الجبال". و هذه الكلمة "قبل"، تصل إلى الوراء فى الماضى حيث لا يوجد بداية أو حدود. و بالمثل حينما قال:"قبل أن يكون ابراهيم، أنا كائن"، فهو لا يعنى أبداً أنه وُجِد "بعد آدم"، تماماً كما قِيل عنه:"قبل نجمة الصبح"، فإنها لا تعنى أنه وُجِد بعد خلق الملائكة. و لكن حينما يقول "قبل"، فهو لم يقصد أن يشمل نفسه فى وجود أى خليقة، بل أن كل الأشياء موجودة فى حضوره، لأنها هذه هى عادة الكتب المقدسة فى بيان أزلية الله[/font][font=&quot]".[/font]

[font=&quot]و يقول القديس يوحنا كاسيان:[/font][font=&quot]"قد بيّن بوضوح أنه هو الله و الإنسان، فهو إنسان لأنه قال ذلك، و هو الله لأنه أكد على أن الله أرسله. لأنه بالتأكيد كان مع ذاك الذى خرج من عنده[/font][font=&quot]. [/font][font=&quot]حينما أتى إليه اليهود و سألوه:"ليس لك خمسون سنة بعد و تقول أنك رأيت ابراهيم؟" أجابهم بكلمات تتناسب تماماً مع أزليته و مجده، قائلاً:"الحق الحق أقول لكم، قبل أن يأتى ابراهيم للوجود، انا كائن". و أنا اسأل الآن[/font][font=&quot]: [/font][font=&quot]من هو الذى يقول ذلك؟ بالتأكيد و بلا شك، أنه المسيح. فكيف إذن للذى وُلِد حديثاً، يقول أنه موجود قبل ابراهيم؟ أنه ببساطة يُشير إلى كلمة الله المتحد بناسوته، حتى يفهم الجميع اتحاد الله الآب بالمسيح: فمهما قال الله عن طريق المسيح، فهذا بكامله هو اتحاد الإلوهية الذى نسبه لنفسه[/font][font=&quot]".[/font]

​

 

[Molka Molkan]

[FONT=&quot]I AM [/FONT][FONT=&quot](see GOD, names of)[/FONT]
[FONT=&quot]The name I AM was first revealed to Moses, when the Lord said, “I AM WHO I AM” (Ex 3:14). Here it signifies that the Lord is “actively present.” God’s personal name LORD (i.e., Heb. Yahweh) is evidently derived from the verbal form “I AM,” and it was to be the name by which Israel knew, remembered, and worshiped the LORD of Abraham, Isaac, and Jacob (Ex 3:15; cf. 6:2–3). I AM also reveals the Lord’s eternal and self-sufficient existence and His covenant faithfulness to be with His people (Ex 3:12) and sustain them in response to their trust in Him. Jesus applied the title I AM to Himself (Jn 8:58; cf. 8:24, 28). Thereby He clearly claimed identity with the LORD of Israel (cf. Ex 3:14) and elicited the attempt of the Jewish opposers to stone Him because of alleged blasphemy (Jn 8:58 cf. 5:18; 10:30, 31, 39). Jesus’ claim of this title is also implied in other statements (e.g., Jn 8:12).[/FONT]
t[FONT=&quot] OT usage: [/FONT][FONT=&quot]Ex 3:14[/FONT]t[FONT=&quot] NT usage (applied to Christ): [/FONT][FONT=&quot]Jn 8:58[/FONT][FONT=&quot] (cf. vv. 24, 28); see also Jn 6:35, 41, 48, 51; 8:12; 9:5; 10:7, 9, 11, 14; 11:25; 13:13, 19; 14:6; 15:1, 5; Re 1:8, 17, 18; 21:6; 22:13[/FONT][FONT=&quot][1][/FONT]
[FONT=&quot]I AM WHO I AM,[/FONT][FONT=&quot] a name of deity, [/FONT][FONT=&quot]Ex. 3:14[/FONT][FONT=&quot]; [/FONT][FONT=&quot]Rev. 1:4[/FONT][FONT=&quot], [/FONT][FONT=&quot]11[/FONT][FONT=&quot], [/FONT][FONT=&quot]17[/FONT][FONT=&quot].[FONT=&quot][2][/FONT] [/FONT]
[FONT=&quot]8:58 The Lord Jesus here made another clear claim to be God. He did not say, “Before Abraham was, I was.” That might simply mean that He came into existence before Abraham. Rather, He used the Name of God: I AM. The Lord Jesus had dwelt with God the Father from all eternity. There was never a time when He came into being, or when He did not exist. Therefore He said, “Before Abraham was, I AM.”[FONT=&quot][3][/FONT] [/FONT]
[FONT=&quot]8:58[/FONT][FONT=&quot] The absolute emphatic declaration “I am” (egōg eimi, Gk.) is reminiscent of Ex. 3:14, where the words stand for the eternal person of Yahweh. Jesus asserts He existed even before Abraham “was” (i.e., “was born” or “came into existence”). His claim is inescapable: Jesus is God, the Yahweh of the O.T. In some sense this may be the climactic declaration of the Gospel.[FONT=&quot][4][/FONT] [/FONT]
[FONT=&quot]58. Was, I am ([/FONT][FONT=&quot]γενέσθαι[/FONT][FONT=&quot], [/FONT]ἐ[FONT=&quot]γώ[/FONT][FONT=&quot]ε[/FONT]ἰ[FONT=&quot]μι[/FONT][FONT=&quot]). It is important to observe the distinction between the two verbs. Abraham’s life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being, or was born ([/FONT][FONT=&quot]γενέσθαι[/FONT][FONT=&quot]). Jesus’ life was from and to eternity. Hence the formula for absolute, timeless existence, I am ([/FONT]ἐ[FONT=&quot]γώ[/FONT][FONT=&quot]ε[/FONT]ἰ[FONT=&quot]μι[/FONT][FONT=&quot]). See on 1:3; 7:34.[FONT=&quot][5][/FONT] [/FONT]
[FONT=&quot]57–58[/FONT][FONT=&quot] The Jews realized that v 56 goes beyond a mere deduction from the ******ures; it implies that Jesus observed Abraham’s faith and hope in him, hence their shocked question. “Not yet fifty years” is not intended to suggest that Jesus was almost that age, as Irenaeus thought (Adv. Haer. 2.22.6; Chrysostom and others read the number forty, due to an attempt to reconcile the statement with Luke 3:23). It simply indicates the common view of the end of a man’s working life (see Num 4:2–3, 39; 8:24–25); Jesus has not yet reached seniority, and he claims to have seen Abraham![/FONT]
[FONT=&quot]“Before Abraham came into existence I am” expresses “the contrast between the existence initiated by birth and an absolute existence” (Hoskyns, 349). The statement implies a real pre-existence, and is possible because the “I” of Jesus is one with the “I” of the divine Logos. The form is reminiscent of Ps 90:2 (LXX 89:2):[/FONT]
[FONT=&quot]Before the mountains were born[/FONT]
[FONT=&quot]or you brought forth the earth and the world,[/FONT]
[FONT=&quot]from everlasting to everlasting [/FONT][FONT=&quot]συ[/FONT][FONT=&quot]ε[/FONT]ῖ[FONT=&quot]—You are![/FONT]
[FONT=&quot]This use of [/FONT]ἐ[FONT=&quot]γώ[/FONT][FONT=&quot]ε[/FONT]ἰ[FONT=&quot]μι[/FONT][FONT=&quot] is slightly different from that in vv 24 and 28, where “I am he” is clearly in mind, whereas no predicate is intended here. Nevertheless the OT revelation formula is in the background. Blank regards the “I am he” and “I am who I am” utterance as finding their “fulfillment” in Christ: “It is as if Jesus said, ‘I am the revelation of God. I am the place of the divine presence and revelation in history!’ The formula is not only ‘expression’ of the revelation, but it says itself what the revelation is and that it is here. … Those who debate with Jesus have to do it with the [/FONT]͂[FONT=&quot]Εγώ[/FONT][FONT=&quot]ε[/FONT]ἰ[FONT=&quot]μι[/FONT][FONT=&quot] himself, with the historical revealer and representative of Yahweh, and thus with Yahweh himself” (Krisis, 246). The intention of the saying, however, is primarily what Jesus means for salvation, rather than of his being. Schnackenburg rightly points out that in Exod 3:14 Yahweh reveals not his ****physical nature, but his steadfastness and faithfulness and his promise to help his people. The same is even more apparent in the “I am he” sayings of DeuteroIsaiah (see especially 43:11–13; 46:4; 48:12). In this context the assertion “Before Abraham was, I am,” forms the basis of the promise of salvation to God’s people. This is why Jesus can give the true freedom (v 31) and the life that overcomes death (v 51) (see Schnackenburg, 2:88–89, 223–24).[FONT=&quot][6][/FONT] [/FONT]
[FONT=&quot]8:58, 59 When asked His identity,[/FONT][FONT=&quot] Jesus responded, “I AM.” This enraged the Jews. “I AM” is the name for God that He revealed to Moses (Ex. 3:13, 14). Thus, Jesus identified Himself as One with God. The Jews considered this statement blasphemy (lit. “harmful speech” or “slander”). In the OT sense, blasphemy meant showing disrespect to the character and name of God. The penalty for blasphemy (for a Jew or foreigner) was death by stoning (Lev. 24:14–16).[FONT=&quot][7][/FONT] [/FONT]
[FONT=&quot]With the words “I existed” (8:58), Jesus laid claim to the great Old Testament revelation of God’s personal name, the One who eternally exists (cf. Exod. 3:14, “I am”). Jesus claimed to be the Old Testament God. There was no doubt in the mind of the Jews that this was a claim for deity (8:59). When Jesus explained his true nature, they responded in hate. But true believers, from John the Baptist on (1:31), believed in Jesus’ eternal existence (1:2).[FONT=&quot][8][/FONT] [/FONT]
[FONT=&quot]As the irate crowd hurled accusations at Jesus, he continued to claim divine authority (8:48–55). He went so far as to claim to have lived before Abraham, and then even applied to himself a de******ion of eternality with which God the Father had de***ibed himself (8:58; see Exod. 3:14).[FONT=&quot][9][/FONT] [/FONT]
[FONT=&quot]When the bright light of God’s Word shines on hearts, men must either accept it and be saved, or reject it and be lost. See how these religious Jews hated Christ and sought to kill Him! This was proof indeed that they were children of Satan, the murderer. Jesus claimed to be Jehovah God when He said, “Before Abraham was, I AM” (see v. 58; also Ex. 3:14).[FONT=&quot][10][/FONT] [/FONT]
[FONT=&quot]Did Abraham ever see Christ? He certainly did. The appearance of God to people in the Old Testament was an appearance of Jesus Christ to these people. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). Then, too, although Abraham’s body was buried there, yet Abraham was really not dead but was in the presence of God. Jesus makes this very clear, as recorded in Luke 20:38. “For he is not a God of the dead, but of the living: for all live unto him.”[/FONT]
[FONT=&quot]The liberal theologian today teaches that Jesus Christ was a great teacher but that He never really claimed to be God. My friend, listen to this. “Before Abraham was, I am.” Not, I was—I AM. He is the Jehovah, the I AM, God. The Jews understood perfectly. Because they knew precisely what He was claiming, they took up stones to kill Him for blasphemy.[/FONT]
[FONT=&quot]The issue is Jesus Christ. He put these Jews on the spot. They had to make a decision concerning Him. You must make a decision concerning Him. Either He is the Truth or He is a liar. Either He is God and Savior, or He is not. You must decide. Either you accept Him or you reject Him. Remember that your decision does not in any way change who He is. He is the great I AM, Jehovah, the eternal God. Your decision is to accept or deny this.[FONT=&quot][11][/FONT] [/FONT]
[FONT=&quot]Truly, truly, I say to you[/FONT]
[FONT=&quot]before Abraham was, I am (v. 58).[/FONT]
[FONT=&quot]This is not merely the Johannine difference. It is the Jesus difference, and was perceived as such on some terms—if not precisely those of divine preexistence—by all the witnesses from the apostolic age, the authors of the New Testament.[/FONT]
[FONT=&quot]Jesus’ claim that he knows Abraham and keeps his covenant (v. 55) is clearly meant by John to be a link of fidelity with the first of the patriarchs. Abraham’s “rejoicing” has a long history in Jewish midrash. It accounts for his laughter when he heard that his wife would bear a son (Gen. 17:17), and his delight on the occasion of the weaning of his son marked by a great feast (21:8). Here in John the Christian midrash has Abraham looking down the ages and seeing the offspring of Isaac who would cause him great joy. The “on that day” of Abraham’s cutting the covenant (Gen. 15:18) becomes “my [i.e., Jesus’] day” (v. 56). “You are not yet fifty” (v. 57), comes the challenge—not mature enough to have had visions of Israel’s founding father. In his response about existing before Abraham, Jesus says nothing blasphemous. He speaks of himself in the hearing of [/FONT][FONT=&quot]hoi Ioudaioi[/FONT][FONT=&quot] as the revealer of God who is the timeless [/FONT][FONT=&quot]logos[/FONT][FONT=&quot] and Son. There is no claim by Jesus through the use of the title at the bush, “I am” (Exod. 3:14), to be the God of Israel, only to be before Abraham was. But it is understood as the impugning of the Name. Otherwise the taking up of stones in punishment of blasphemy (v. 59) would be meaningless.[FONT=&quot][12][/FONT] [/FONT]
[FONT=&quot]* Divine claim (vv. 48–59). The Jewish leaders again attacked. This time they insisted that Jesus’ teachings and miracles were demonic in origin. The power Jesus displayed was evil rather than good; from Satan rather than God. The dispute concluded with Jesus’ affirmation that He existed long before Abraham. In fact, Abraham had believed in Him.[/FONT]
[FONT=&quot]In Jesus’ claim, “Before Abraham was born, I am,” the Jews rightly recognized that Jesus was identifying Himself with the Yahweh of the Old Testament (see Ex. 3:14; index for I AM).[/FONT]
[FONT=&quot]God Himself, in the person of Jesus Christ, has revealed His heart. Jesus has shown us the true nature of morality. And the roots of that morality are sunk deep in grace, and have no reflection of the distorted legalism of New Testament Judaism, or in a legalism of our own.[FONT=&quot][13][/FONT] [/FONT]
[FONT=&quot]Jesus’ second retort (v. 58) is astonishing: “Truly, truly, I say to you, before Abraham was, I am [[/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot]].” Two claims are made in this statement: (a) There is obviously a claim to preexistence (cf. 1:1–3, 15; 17:5, 24; Ps 90:2). (b) The other claim is connected to the use of an “I am” statement without a predicate. In this place, “[/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot]/I am” makes no sense if translated either “It is I” or “I am he.” What does make sense, in this Johannine context, is a reading of [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot] as the equivalent of the divine self-predication in Deutero-Isaiah and Deuteronomy 32:39 ([/FONT][FONT=&quot]‘ani hu[/FONT][FONT=&quot] in Hebrew, [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot] in Greek). In the LXX of Isaiah 41:4; 43:10, 25; 46:4; 51:12, for example, God speaks of himself as [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot]. “I am” there functions as the divine name of the one God besides whom there is no other. John 17:6, 26 state that Jesus manifested the name of God during his earthly career. In John 8:58, for Jesus to say, “[/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot]/I am,” is for him to manifest the divine name. The preexistent one is God (1:1–2) who, therefore, can reveal God (1:18; Philip B. Harner, The “I Am” of the Fourth Gospel [Philadelphia: Fortress, 1970]).[FONT=&quot][14][/FONT] [/FONT]
[FONT=&quot]8:58[/FONT][FONT=&quot]. Once more Jesus solemnly announces, I tell you the truth (cf. notes on 1:51). If he had wanted to claim only that he existed before Abraham, it would have been simpler to say, ‘Before Abraham was, I was’. Instead, bringing forward the use of [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot] found in vv. 24, 28, Jesus says, ‘Before Abraham was born, I am ’. Whatever doubts may attach themselves to whether or not [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot] should be taken absolutely in vv. 24, 28, here there can be none. Moreover, the strong linguistic connections with Isaiah 40–55 are supported by obvious conceptual links: cf. ‘I, the LORD—with the first of them and with the last—I am he ’ (Is. 41:4); ‘Yes, and from ancient days I am he’ (Is. 43:13). cf. Ps. 90:2. That the Jews take up stones to kill him presupposes that they understand these words as some kind of blasphemous claim to deity. Nevertheless, as in 1:1, so here: neither the Word nor the Son is so identified with God that there is no remainder. Cf. notes on v. 24.[/FONT]
[FONT=&quot]Abraham looked forward to the messianic age, the age that was, in John’s understanding, inaugurated by the incarnation of the Word who already was ‘in the beginning’ (1:1), like God, eternal. In conformity with John’s Prologue, Jesus takes to himself one of the most sacred of divine expressions of self-reference, and makes the assumption of that expression the proof of his superiority over Abraham (a point rather muddied by Bultmann, pp. 327–328; Schnackenburg, 2. 88–89, 223–224).[FONT=&quot][15][/FONT] [/FONT]
[FONT=&quot]58. Verily, verily, I say unto you, Before Abraham was, I am.[/FONT][FONT=&quot] A solemn and official declaration, preceded by “[/FONT]Verily, verily.” The utterance is a remarkable one. It does n[FONT=&quot]ot merely assert that he was before Abraham, but before Abraham was, I AM. It identifies with the I AM of the Old Testament. Divinity has no past tense, no future tense, but always the present.[FONT=&quot][16][/FONT] [/FONT]
[FONT=&quot]BART D. EHRMAN - MISQUOTING JESUS- P161[/FONT]
[FONT=&quot]The text occurs in the Gospel of John, a Gospel that more than any of the others [/FONT]
[FONT=&quot]that made it into the New Testament already goes a long way toward identifying [/FONT]
[FONT=&quot]jesus himself as divine (see, e.g., John 8:58; 10:30; 20:28). This identification is made in a particularly striking way in a passage in which the original text is hotly disputed. [/FONT]
[FONT=&quot]8:58[/FONT][FONT=&quot]. Once more Jesus solemnly announces, I tell you the truth (cf. notes on 1:51). If he had wanted to claim only that he existed before Abraham, it would have been simpler to say, ‘Before Abraham was, I was’. Instead, bringing forward the use of [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot] found in vv. 24, 28, Jesus says, ‘Before Abraham was born, I am ’. Whatever doubts may attach themselves to whether or not [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot] should be taken absolutely in vv. 24, 28, here there can be none. Moreover, the strong linguistic connections with Isaiah 40–55 are supported by obvious conceptual links: cf. ‘I, the LORD—with the first of them and with the last—I am he ’ (Is. 41:4); ‘Yes, and from ancient days I am he’ (Is. 43:13). cf. Ps. 90:2. That the Jews take up stones to kill him presupposes that they understand these words as some kind of blasphemous claim to deity. Nevertheless, as in 1:1, so here: neither the Word nor the Son is so identified with God that there is no remainder. Cf. notes on v. 24.[/FONT]
[FONT=&quot]Abraham looked forward to the messianic age, the age that was, in John’s understanding, inaugurated by the incarnation of the Word who already was ‘in the beginning’ (1:1), like God, eternal. In conformity with John’s Prologue, Jesus takes to himself one of the most sacred of divine expressions of self-reference, and makes the assumption of that expression the proof of his superiority over Abraham (a point rather muddied by Bultmann, pp. 327–328; Schnackenburg, 2. 88–89, 223–224).[FONT=&quot][17][/FONT] [/FONT]
[FONT=&quot]8:58 before Abraham was, I AM.[/FONT][FONT=&quot] This is a clear reference to Jesus’ eternal preexistence. Since this is an attribute of God alone, this text is a forceful statement of Jesus’ deity. The present tense of the verb suggests the eternal present of God’s eternity. “I AM” is also reminiscent of God’s name in Ex. 3:14 (vv. 24, 28 note).[FONT=&quot][18][/FONT] [/FONT]
[FONT=&quot]8:58[/FONT][FONT=&quot] Before Abraham was: The verb ought to be translated “was born,” indicating that Abraham’s life had a specific beginning. This stands in sharp contrast to Jesus’ self-claim, “I am.” In other words, He was without beginning—the ever-present One.[FONT=&quot][19][/FONT] [/FONT]
[FONT=&quot]58. Verily, verily, I say unto you, Before Abraham was, I am.[/FONT][FONT=&quot] A solemn and official declaration preceded by[/FONT][FONT=&quot]” Verily, verily.[/FONT][FONT=&quot]” The utterance is a remarkable one. It does not merely assert that he was before Abraham, but, before Abraham was, I AM. It identifies him with the I AM of the Old Testament. Divinity has no past tense, nor future tense, but always the present. God is not eternity or infinity, but eternal and infinite. His hands are laid upon the past as well as the future.[FONT=&quot][20][/FONT] [/FONT]
[FONT=&quot]Verses 54–59[/FONT]
[FONT=&quot]Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey not the gospel of Christ, are put together, 2Th 1:8. All who rightly know anything of Christ, earnestly desire to know more of him. Those who discern the dawn of the light of the Sun of Righteousness, wish to see his rising. “Before Abraham was, I AM.” This speaks Abraham a creature, and our Lord the Creator; well, therefore, might he make himself greater than Abraham. I AM, is the name of God, Ex 3:14; it speaks his self-existence; he is the First and the Last, ever the same, Re 1:8. Thus he was not only before Abraham, but before all worlds, Pr 8:23; Joh 1:1. As Mediator, he was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world, Re 13:8. The Lord Jesus was made of God Wisdom, Righteousness, Sanctification, and Redemption, to Adam, and Abel, and all that lived and died by faith in him, before Abraham. The Jews were about to stone Jesus for blasphemy, but he withdrew; by his miraculous power he passed through them unhurt. Let us stedfastly profess what we know and believe concerning God; and if heirs of Abraham’s faith, we shall rejoice in looking forward to that day when the Saviour shall appear in glory, to the confusion of his enemies, and to complete the salvation of all who believe in him. [FONT=&quot][21][/FONT] [/FONT]
[FONT=&quot]8:58–59[/FONT][FONT=&quot] Jesus astounded them with his answer: “Most assuredly, I say to you, before Abraham was, I AM.” NKJV Abraham, as with all human beings, had come into existence at one point in time. But Jesus never had a beginning—he was eternal and therefore God. This is evident in the words “I AM” ([/FONT][FONT=&quot]ego eimi[/FONT][FONT=&quot]) which he used before (see 8:28). This statement may refer to Exodus 3:14, in which God unveiled his identity to Moses with the name “I am who I am” (nkjv), and to Isaiah 45:18, “I am the LORD, and there is no other” (NKJV). Thus, Jesus was claiming to be God.[FONT=&quot][22][/FONT] [/FONT]
[FONT=&quot]56–58.[/FONT][FONT=&quot] The joy of Abraham refers to the birth of Isaac. Abraham saw in Isaac the hope of mankind and the promise of a Messiah. He saw the promise afar off (Heb 11:13). Limited to physical understanding, the Jews could not comprehend how Christ saw Abraham. Christ now makes the strongest statement of this entire dialogue. Before Abraham existed, I am. Christ was from eternity and was the great “I AM” (Ex 3:14).[/FONT]
[FONT=&quot]59.[/FONT][FONT=&quot] Angered by Christ’s accusation that they belonged to the devil and that Christ was God, they attempted to kill Him. They were only doing the works of their father, the devil (8:44).[FONT=&quot][23][/FONT] [/FONT]
[FONT=&quot]8:58.[/FONT][FONT=&quot] This clear statement of deity caused the Jews to try to stone Him. Before Abraham was [historical], I am [[/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot]—eternal]: Abraham had a beginning—Jesus is eternal.[FONT=&quot][24][/FONT] [/FONT]
[FONT=&quot]58[/FONT][FONT=&quot]*[/FONT][FONT=&quot] Jesus replies: Before Abraham was, I am—a reference to his eternal being. The Jews take that as blasphemy.[FONT=&quot][25][/FONT] [/FONT]
[FONT=&quot]58. “Before Abraham was …”[/FONT][FONT=&quot] As unbelievers only judge by appearances, Christ reminds them that he has something greater and higher than human appearance, something which is hidden from physical senses and is perceived only by the eyes of faith, and that in this respect he could be seen by the patriarchs before he was revealed in the world. But he uses different verbs: “Before Abraham was born, I am!” By these words he excludes himself from ordinary human beings and claims superhuman power for himself, a heavenly and divine power, the perception of which reached from the beginning of the world through all ages.[/FONT]
[FONT=&quot]Yet these words may be explained in two ways. Some think that this applies simply to the eternal Deity of Christ and compare it with that passage in the writings of Moses, “I am who I am” (Exodus 3:14). But I extend it much farther, because the power and grace of Christ, so far as he is the Redeemer of the world, was common to all ages. It agrees therefore with what the apostle said: “Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8). The context appears to demand this interpretation. He had previously said that Abraham longed for his day with vehement desire; and as this seemed incredible to the Jews, he adds that he himself also existed at that time. The reason will not seem strong enough if we do not understand that he was even then acknowledged to be the Mediator by whom God was to be appeased. And yet the efficacy which belonged in all ages to the grace of the Mediator depended on his eternal Deity; so this saying of Christ’s contains a remarkable witness of his divine essence.[/FONT]
[FONT=&quot]We should also note the solemn form of an oath: “I tell you the truth.” I do not disapprove of Chrysostom’s opinion that there is great weight in the present tense of the verb; for he does not say, “I used to be,” or “I was,” but “I am,” indicating a condition uniformly the same from the beginning to the end. And he does not say, “before Abraham was,” but “before Abraham was born,” thus attributing a beginning to him.[FONT=&quot][26][/FONT] [/FONT]
[FONT=&quot]I tell you the truth … before Abraham was born, I am![/FONT][FONT=&quot] (v. 58).[/FONT][FONT=&quot]*[/FONT][FONT=&quot] He is not just making a statement of his age, for then he would have said something like, “Before Abraham was born, I was” (Carson 1991:358). Rather, he is now using in an unambiguous way the divine I AM (Harner 1970:26–30). The I AM was the name of God revealed to Moses, though the Greek expression ([/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot]) is not that used in the Septuagint in Exodus 3:14 ([/FONT][FONT=&quot]ho ōn[/FONT][FONT=&quot]). The phrase [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot] is used of the divine name in Isaiah (41:4; 43:10, 25; 45:18; 46:4; 47:8, 10; 51:12; 52:6). Isaiah 43:10 is a particularly significant passage since it includes a reference to the Lord’s chosen servant ([/FONT][FONT=&quot]pais[/FONT][FONT=&quot]) who is his witness, “so that you may know and believe and understand that I am he [[/FONT][FONT=&quot]hoti egō eimi[/FONT][FONT=&quot]]. There was no other god before me nor will there be after me.” This strong statement of monotheism is the very thing the opponents think Jesus’ claim is denying.[/FONT]
[FONT=&quot]By using the I AM Jesus is claiming to have existed not just at the time of Abraham, but from eternity. This is not only a statement about his salvific work, though that is implied here as it was in God’s self-identification at the bush (Schnackenburg 1980b:224). Rather, he is saying that his words and deeds are not about God; they are in fact God’s own words and deeds. He speaks in language of oneness, though he has just clearly expressed distinctness also (vv. 54–55). Jesus is God, though not simply by way of identification with Yahweh, for there is also distinction. He is not simply a human being who has been taken up into the divine counsels and made an agent of God unlike any other, but neither is he simply God in a suit of flesh. Rather, as the later church counsels said, he is fully God and fully man. Such formulations are based on revelation such as found in this passage.[/FONT]
[FONT=&quot]Clearly this is the climax of the revelation that has been unfolding during the Feast of Tabernacles. People have been wondering if Jesus is the Prophet or the Messiah. “But messianic categories are transcended when Jesus offers Himself as the source of living water, and as the light of the world, and finally pronounces the [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot] which affirms the mystery of His own eternal being, in unity with the Father” (Dodd 1953:351).[FONT=&quot][27][/FONT] [/FONT]
[FONT=&quot]8:57–58.[/FONT][FONT=&quot] Fifty was the minimum age for involvement in some kinds of public service.[/FONT]
[FONT=&quot]If Jesus merely wished to imply that he existed before Abraham, he should have said, “Before Abraham was, I was.” But “I am” was a title for God (Ex 3:14), which suggests that Jesus is claiming more than that he merely existed before Abraham. This title of God may have been fresh on the minds of Jesus’ hearers at the feast: during the Feast of Tabernacles, the priests were said to utter God’s words in Isaiah: “I am the Lord, I am he” (Is 43:10, 13). (It is not certain, however, whether this tradition is early enough to serve as background for the Fourth Gospel.)[FONT=&quot][28][/FONT] [/FONT]
[FONT=&quot]Ver. 58[/FONT][FONT=&quot].—“Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.” Dr. Browns remarks on this verse seem a faithful explanation. “Before Abraham was, [/FONT]τριʹνΑβρααʹμγενέσθαι[FONT=&quot] Before Abraham came into existence, I am. [/FONT]ἐγώἐμι[FONT=&quot] The difference between the two verbs applied to Abraham and Himself in this great saying is to be carefully observed. Before Abraham was brought into being, I exist. The statement, therefore, is not that Christ came into existence before Abraham did, as Arians affirm is the meaning: it is, that He never came into being at all, but existed before Abraham had a being; which of course was as much as to say that He existed before all creation, or from eternity, as in ch. i. 1. In that sense, beyond all doubt, the Jews understood Him, as will appear from what follows.”[FONT=&quot][29][/FONT] [/FONT]
[FONT=&quot]He replied, using his most solemn form of introducing a saying, “I tell you the truth, before Abraham was born, I am” (vv. 57–58). This so infuriated them that they immediately took up stones to stone him.[/FONT]
[FONT=&quot]To our way of thinking, at least at first sight, it is a bit hard to see why this particular saying would have provoked such a radical response. Stoning was the penalty for blasphemy, for making oneself out to be God. So this is what they understood him to be doing. But how does one get that from these words? And in what sense was he saying it? It is obvious from the saying itself that Jesus was claiming to have existed before Abraham was born. It also is obvious from the tense of the verb—“Before Abraham was born, I am”—that he was claiming an eternal preexistence. But this alone, we might think, would not be sufficient cause for stoning. The real reason for their violent reaction is found in the fact that when Jesus said, “I am,” he actually was using the divine name by which God had revealed himself to Moses at the burning bush. When Moses had asked, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” God said to Moses, “I am who I am. This is what you are to say to the Israelites: ‘I AM has sent me to you’ ” (Exod. 3:13–14). In Hebrew this is the word “Jehovah,” and it is this word that Jesus so easily takes to himself in this saying. He claimed to be Jehovah, using the very word “Jehovah.” So it was because of this that the Jews, who immediately recognized his claim for what it was, reached out to kill him.[FONT=&quot][30][/FONT] [/FONT]
[FONT=&quot]Christ, as he was God, was before Abraham: and he was the Lamb slain from the beginning of the world.[FONT=&quot][31][/FONT] [/FONT]
[FONT=&quot]58.[/FONT][FONT=&quot] There can be no doubt as to the meaning of the final answer which follows as a natural climax to what had been said before. Abraham died: Christ was the Giver of life. Abraham was the father of the Jews: Christ was the centre of Abraham’s hope. Abraham came into being as a man: Christ is essentially as God. And this closing revelation is prefaced by the solemn words which fix attention upon its substance. Verily, verily, I say unto you, Before Abraham was—was born, came to be—I am ([/FONT]πρὶνἈ. γενέσθαιἐγώεἰμι[FONT=&quot], Vulg. [/FONT][FONT=&quot]antequam fieret Abraham ego sum[/FONT][FONT=&quot]).[/FONT]
[FONT=&quot]I am[/FONT][FONT=&quot]] The phrase marks a timeless existence. In this connexion “I was” would have expressed simple priority. Thus there is in the phrase the contrast between the created and the uncreated, and the temporal and the eternal. At the same time the ground of the assurance in v. 51 is made known. The believer lives because Christ lives, and lives with an absolute life (comp. 14:19).[FONT=&quot][32][/FONT] [/FONT]
[FONT=&quot]Ver. 58[/FONT][FONT=&quot].—“Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.” Dr. Brown[/FONT]ʼ[FONT=&quot]s[/FONT][FONT=&quot] remarks on this verse seem a faithful explanation. “Before Abraham was, [/FONT]τριʹνΑβρααʹμγενέσθαι[FONT=&quot] Before Abraham came into existence, I am. [/FONT]ἐγώἐμι[FONT=&quot] The difference between the two verbs applied to Abraham and Himself in this great saying is to be carefully observed. Before Abraham was brought into being, I exist. The statement, therefore, is not that Christ came into existence before Abraham did, as Arians affirm is the meaning: it is, that He never came into being at all, but existed before Abraham had a being; which of course was as much as to say that He existed before all creation, or from eternity, as in ch. i. 1. In that sense, beyond all doubt, the Jews understood Him, as will appear from what follows.”[FONT=&quot][33][/FONT] [/FONT]
[FONT=&quot]“Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am” (John 8:58). Here was the full disclosure of His glory; the affirmation that He was none other than the Eternal One. That they so understood Him is evident from what follows.[FONT=&quot][34][/FONT] [/FONT]
[FONT=&quot]“[/FONT]Before Abraham was, I am.” We must note carefully that Jesus did not say: “Before Abraham was, [FONT=&quot]I was,[/FONT]” but, “Before Abraham was, [FONT=&quot]I am.[/FONT]” Here is the claim that Jesus i[FONT=&quot]s timeless. There never was a time when he came into being; there never will be a time when he is not in being.[/FONT]
[FONT=&quot]What did he mean? Obviously he did not mean that he, the human figure Jesus, had always existed. We know that Jesus was born into this world at Bethlehem; there is more than that here. Think of it this way. There is only one person in the universe who is timeless; and that one person is God. What Jesus is saying here is nothing less than that the life in him is the life of God; he is saying, as the writer of the Hebrews put it more simply, that he is the same yesterday, today and forever. In Jesus we see, not simply a man who came and lived and died; we see the timeless God, who was the God of Abraham and of Isaac and of Jacob, who was before time and who will be after time, who always is. In Jesus the eternal God showed himself to men.[FONT=&quot][35][/FONT] [/FONT]
[FONT=&quot]58.[/FONT]ἀμὴνἀμὴνλέγωὑμῖν[FONT=&quot]. We have had this solemn form of affirmation (see on 1:51) twice before in this discourse, at vv. 34, 51; and in each case, as here, it sums up what has gone before.[/FONT]
πρὶνἈβραὰμγενέσθαιἐγὼεἰμί[FONT=&quot], i.e. “before Abraham came into being, I AM.” The contrast between the verbs [/FONT]γίγνεσθαι[FONT=&quot] and [/FONT]εἶναι[FONT=&quot] is as unmistakable as it is in Ps. 90:2, [/FONT]πρὸτοῦὄρηγενηθῆναι[FONT=&quot] … [/FONT]ἀπὸτοῦαἰῶνοςἕωςτοῦαἰῶνοςσὺεἶ[FONT=&quot], “before the mountains came into being … from age to age THOU ART.”1 Of God it could not be said that He “came into being” or “became,” for He IS. Cf. 1:18 and Col. 1:17 for this absolute use of [/FONT]εἶναι[FONT=&quot]; see also on 1:1. It has been pointed out already (see Introd., p. cxxi) that [/FONT]ἐγὼεἰμί[FONT=&quot] used absolutely, where no predicate is expressed or implied, is the equivalent of the solemn [/FONT][FONT=&quot]אֲנִי־הוּא[/FONT][FONT=&quot], I (am) He, which is the self-designation of Yahweh in the prophets. A similar use of the phrase is found at 13:19. It is clear that Jn. means to represent Jesus as thus claiming for Himself the timeless being of Deity, as distinct from the temporal existence of man. This is the teaching of the Prologue to the Gospel about Jesus (1:1, 18); but here (and at 13:19) Jesus Himself is reported as having said I (am) He, which is a definite assertion of His Godhead, and was so understood by the Jews. They had listened to His argument up to this point; but they could bear with it no longer. These words of mystery were rank blasphemy (see 10:33), and they proceeded to stone Him.[/FONT]
[FONT=&quot]For other occurrences in Jn. of [/FONT]ἐγὼεἰμί[FONT=&quot] without a predicate following, see 6:20, 9:9, 18:6, as well as vv. 24, 28 of the present chapter.[FONT=&quot][36][/FONT] [/FONT]
[FONT=&quot]8:58[/FONT][FONT=&quot] I am! A solemnly emphatic declaration echoing God’s great affirmation in Ex 3:14 (see vv. 24, 28; see also note on 6:35). Jesus did not say “I was” but “I am,” expressing the eternity of his being and his oneness with the Father (see 1:1). With this climactic statement Jesus concludes his speech that began with the related claim, “I am the light of the world” (v. 12).[FONT=&quot][37][/FONT] [/FONT]
[FONT=&quot]As for Abraham, he himself acknowledged Jesus to be greater by rejoicing when he foresaw the coming of the Messiah. The Jews objected that Jesus could not know Abraham’s thoughts, because Abraham had died hundreds of years before Jesus was born. They were angered more when Jesus said that he existed even before Abraham. Jesus is the eternal God. The Jews considered such a claim to be blasphemy and immediately but unsuccessfully tried to kill him (John 8:56–59).[FONT=&quot][38][/FONT] [/FONT]
[FONT=&quot]
[/FONT]​

 

[Molka Molkan]

[FONT=&quot]Before Abraham was, I am[/FONT][FONT=&quot]—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).[/FONT]

[FONT=&quot]hid himself[/FONT][FONT=&quot]—(See on Lu 4:30).[FONT=&quot][39][/FONT] [/FONT]
[FONT=&quot]8:58[/FONT][FONT=&quot].[/FONT][FONT=&quot] At this point Jesus makes one of the most sensational statements in all of the recorded Gospels, and one of the most staggering statements in John, “[/FONT]before Abraham was born, I am[FONT=&quot].[/FONT]” Unfortunately th[FONT=&quot]e NIV’s unnecessary overtranslation here mars the beauty of the actual text, “[/FONT]before Abraham was, I am” ([FONT=&quot]KJV[/FONT][FONT=&quot], many others). This is the climax of the “[/FONT]I am” statements in John. Here the “I am” has two very important implications[FONT=&quot].[/FONT]
[FONT=&quot]First, the “I am” ([/FONT]ἐγὼεἰμί[FONT=&quot], [/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot]) is an intentional play upon the divine name of God found in the Old Testament. At the burning bush, when Moses asked God what his name was, the answer was “I am who I am” (Exod 3:14). In Hebrew, this name is [/FONT][FONT=&quot]יהוה[/FONT][FONT=&quot]([/FONT][FONT=&quot]YHWH[/FONT][FONT=&quot]), which is sometimes transliterated as “Jehovah.” It is based upon the Hebrew verb for “being,” and so God’s personal name revealed to Moses is literally “the I am.” Here, as in verses 24 and 28, there is no complement for the verb. The statement is not “I am (something).” It is just “I am.” Jesus has already said that one must “believe that I am” (v. 24) and “know that I am” (v. 28). To make these demands is to claim the name of God for personal use. In some ways Jesus is saying, “I am the ‘I am.” I am God.”[/FONT]
[FONT=&quot]Second, this claim has other enormous theological implications. By saying “before Abraham was, I am,” Jesus is asserting his transcendence over time and history. He does not say “I was there with Abraham.” In effect, he says “I am there with Abraham, and even before.” Time does not limit God, and it does not limit Jesus. As John has said, “In the beginning was the Word” (1:1; cf. Rev 22:13).[/FONT]
[FONT=&quot]We must be careful here. For us these theological truths can be dangerously overstated as in the simplistic bumper-sticker theology that says, “Jesus is Jehovah.” Although we may not completely understand all the distinctions, Jesus does not remove everything that separates the Father from the Son. In fact if there is no difference between the Father and the Son, much of what Jesus has said in this chapter is nonsense: God is not his Father; he is his own “father.” The Father did not send him; he sent himself. He does not know the Father; he knows himself. This results in a loss of the humanity of Jesus, a loss that orthodox Christianity has never tolerated. At the end of the day we must affirm both the full humanity and the full divinity of Christ, and that is precisely one of the major agendas of the Gospel of John.[FONT=&quot][40][/FONT] [/FONT]
[FONT=&quot]Verse 58[/FONT][FONT=&quot]. 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 Saviour. He has seen me in my eternity, and he predicted my coming into the world."[/FONT]
[FONT=&quot]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."[FONT=&quot][41][/FONT] [/FONT]
[FONT=&quot]58.[/FONT][FONT=&quot] Before Abraham was. [/FONT][FONT=&quot]As unbelievers judge only from the appearance of the flesh, Christ reminds them that he has something greater and higher than human appearance, which is hidden from the senses of the flesh, and is perceived only by the eyes of faith; and that, in this respect, he might be seen by the holy fathers, before he was manifested in the flesh. But he uses different verbs. Before Abraham WAS, [/FONT][FONT=&quot]247[/FONT][FONT=&quot] or, Before Abraham WAS BORN, [/FONT][FONT=&quot]248[/FONT][FONT=&quot] I AM. [/FONT][FONT=&quot]249[/FONT][FONT=&quot]. But by these words he excludes himself from the ordinary rank of men, and claims for himself a power more than human, [/FONT][FONT=&quot]250[/FONT][FONT=&quot] a power heavenly and divine, the perception of which reached from the beginning of the world through all ages.[/FONT]
[FONT=&quot]Yet these words may be explained in two ways. Some think that this applies simply to the eternal Divinity of Christ, and compare it with that passage in the writings of Moses, I am what I am, (Exodus 3:14.) But I extend it much farther, because the power and grace of Christ, so far as he is the Redeemer of the world, was common to all ages. It agrees therefore with that saying of the apostle, Christ yesterday, and to-day, and for ever, (Hebrews 13:8.) For the context appears to demand this interpretation. He had formerly said that Abraham longed for his day with vehement desire; and as this seemed incredible to the Jews, he adds, that he himself also existed at that time. The reason assigned will not appear sufficiently strong, if we do not understand that he was even then acknowledged to be the Mediator, by whom God was to be appeased. And yet the efficacy which belonged, in all ages, to the grace of the Mediator depended on his eternal Divinity; so that this saying of Christ contains a remarkable testimony of his Divine essence.[/FONT]
[FONT=&quot]We ought also to observe the solemn form of an oath, Verily, verily. Nor do I disapprove of the opinion of Chrysostom, that the present tense of the verb is emphatic; for he does not say, I was, but I am; by which he denotes a condition uniformly the same from the beginning to the end. And he does not say, Before Abraham WAS, but, Before Abraham WAS MADE; which implies that Abraham had a beginning.[FONT=&quot][42][/FONT] [/FONT]
[FONT=&quot]“I Am” (8:57–58)[/FONT][FONT=&quot]. [/FONT][FONT=&quot]Yahweh[/FONT][FONT=&quot], God’s personal name in the O.T., can be translated “I Am.” In saying He saw Abraham and in affirming the eternity of His being, Jesus laid clear claim to being the God of the O.T. And was so understood by the Jews.[FONT=&quot][43][/FONT] [/FONT]
[FONT=&quot]His statement found in John 8:58 can be translated, “Before Abraham came into being, I AM.” Again, this was another affirmation of His divine sonship; and the Jewish leaders received it as such. He had once again made Himself equal with God (John 5:18), and this was the sin of blasphemy, worthy of death (Lev. 24:16). Jesus was divinely protected and simply walked away. His hour had not yet come. We cannot help but admire His courage as He presented the truth and invited blind religious men to trust Him and be set free. [FONT=&quot][44][/FONT] [/FONT]
[FONT=&quot]58. Jesus said to them, I most solemnly assure you, before Abraham was born, I am.[/FONT][FONT=&quot] The Jews had committed the error of a***ibing to Jesus a merely temporal existence. They saw only the historical manifestation, not the eternal Person; only the human, not the divine. Jesus, therefore, reaffirms his eternal, timeless, absolute essence. For the introductory clause (“I most solemnly assure you”) see on 1:51. The appropriate character of this clause, as being used here to introduce a very sublime truth, is immediately evident.[/FONT]
[FONT=&quot]Over against Abraham’s fleeting span of life (see Gen. 25:7) Jesus places his own timeless present. To emphasize this eternal present he sets over against the aorist infinitive, indicating Abraham’s birth in time, the present indicative, with reference to himself; hence, not I was, but I am. Hence, the thought here conveyed is not only that the second Person always existed (existed from all eternity; cf. 1:1, 2; cf. Col. 1:17), though this, too, is implied; but also, and very definitely, that his existence transcends time. He is therefore exalted infinitely above Abraham. See also on 1:18; and cf. 1:1, 2. The “I am” here (8:58) reminds one of the “I am” in 8:24. Basically the same thought is expressed in both passages; namely, that Jesus is God! Moreover, what he states here in 8:58 is his answer not only to the statement of the Jews recorded in 8:57 but also to that found in 8:53.[FONT=&quot][45][/FONT] [/FONT]
[FONT=&quot]8:58–59 [/FONT][FONT=&quot]The statement “Before Abraham came into being, I am” (cf. Ps. 90:2; see commentary at 8:24, 28) contrasts an allusion to Abraham’s birth with a reference to Jesus’ eternal existence, focused on his incarnation (Ridderbos 1997: 322–23). Jesus’ language here echoes God’s self-identification to Moses in Exod. 3:14.[/FONT][FONT=&quot]105[/FONT][FONT=&quot] Thus, Jesus does not merely claim preexistence—otherwise he could have said, “before Abraham was born, I was”—but deity (Motyer 1997: 159; note the reaction in 8:59).[/FONT][FONT=&quot]106[/FONT][FONT=&quot] The present instance of [/FONT]ἐγὼεἰμί[FONT=&quot] ([/FONT][FONT=&quot]egō eimi[/FONT][FONT=&quot], I am) startlingly culminates earlier occurrences of this expression in this chapter (e.g., 8:24, 28) (Freed 1983b).[/FONT]
[FONT=&quot]At this, they took up stones in order to cast them at him (cf. 10:31–33; 11:8).107 This is in keeping with John’s emphasis on Jesus’ claim to deity. Stoning was the pre***ibed punishment for blasphemy (Lev. 24:16; cf. Deut. 13:6–11; m. [/FONT][FONT=&quot]Sanh.[/FONT][FONT=&quot][/FONT][FONT=&quot] 7.4; see Carson 1991: 358). However, such punishment was to be the result of righteous judgment, not mob violence (Deut. 17:2–7; see Daube 1956: 306). Already in OT times, people considered stoning righteous men such as Moses (Exod. 17:4), Joshua and Caleb (Num. 14:10), and David (1 Sam. 30:6). Stephen, the church’s first martyr, was stoned on account of alleged blasphemy (Acts 7:57–60). Paul, too, was stoned, although he escaped with his life (Acts 14:19; 2 Cor. 11:25), as were other saints (Heb. 11:37). The availability of stones in the temple area points to the fact that the temple area (though not the temple building proper [see commentary at 2:20]) was still being renovated.108[/FONT]
[FONT=&quot]But Jesus hid himself109 and left the temple area, for his God-appointed destiny involved crucifixion, not stoning (Schlatter 1948: 221, citing also 10:31; cf. 10:39–40). With this, the narrative returns to the important Johannine theme of “the elusive Christ” (see esp. Stibbe 1991; cf. R. Brown 1966: 367).110 Jesus consistently eludes his pursuers until the appointed “time” (cf. 7:30, 44; 8:20; see also Luke 4:30). “Hid himself” (cf. 12:36), coupled with leaving the temple area, may imply the departure of God’s glory from among his people.111 Jesus’ action is reminiscent of his going up to the festival “not publicly, but in secret” in 7:10.[FONT=&quot][46][/FONT] [/FONT]
[FONT=&quot]8:58[/FONT][FONT=&quot] The absolute emphatic declaration “I am” ([/FONT][FONT=&quot]egōg eimi, [/FONT][FONT=&quot]Gk.) is reminiscent of Ex. 3:14, where the words stand for the eternal person of Yahweh. Jesus asserts He existed even before Abraham “was” (i.e., “was born” or “came into existence”). His claim is inescapable: Jesus is God, the Yahweh of the O.T. In some sense this may be the climactic declaration of the Gospel.[FONT=&quot][47][/FONT] [/FONT]
[FONT=&quot]Jesus' reference to Abraham sounds to the opponents like an incredible claim to spiritual experience. His reply to their incredulity pushes his claim far beyond the idea of vision whether mystical or otherwise, whether of the past or through ascents into heaven: I tell youthe truth . . . before Abraham was born, I am! (v. 58). He is not just making a statement of his age, for then he would have said something like, "Before Abraham was born, I was" (Carson 1991:358). Rather, he is now using in an unambiguous way the divine I AM (Harner 1970:26-30). The I AM was the name of God revealed to Moses, though the Greek expression (ego eimi) is not that used in the Septuagint in Exodus 3:14 (ho on). The phrase ego eimi is used of the divine name in Isaiah (41:4; 43:10, 25; 45:18; 46:4; 47:8, 10; 51:12; 52:6). Isaiah 43:10 is a particularly significant passage since it includes a reference to the Lord's chosen servant (pais) who is his witness, "so that you may know and believe and understand that I am he [hoti ego eimi]. There was no other god before me nor will there be after me." This strong statement of monotheism is the very thing the opponents think Jesus' claim is denying.[/FONT]
[FONT=&quot]Isa 41:4[/FONT][FONT=&quot] τ[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]ς [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]ν[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]ργησεν κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]πο[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]ησεν τα[/FONT][FONT=&quot]ῦ[/FONT][FONT=&quot]τα; [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]κ[/FONT][FONT=&quot]ά[/FONT][FONT=&quot]λεσεν α[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]ὴ[/FONT][FONT=&quot]ν [/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot] καλ[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot]ν α[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]ὴ[/FONT][FONT=&quot]ν [/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]π[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot] γενε[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot]ν [/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]ρχ[/FONT][FONT=&quot]ῆ[/FONT][FONT=&quot]ς, [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ὼ[/FONT][FONT=&quot] θε[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot]ς πρ[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot]τος, κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]ς τ[/FONT][FONT=&quot]ὰ[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]περχ[/FONT][FONT=&quot]ό[/FONT][FONT=&quot]μενα [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι. [/FONT]
[FONT=&quot]Isa 43:10[/FONT][FONT=&quot] γ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]νεσθ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot] μοι μ[/FONT][FONT=&quot]ά[/FONT][FONT=&quot]ρτυρες, κ[/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ὼ[/FONT][FONT=&quot] μ[/FONT][FONT=&quot]ά[/FONT][FONT=&quot]ρτυς, λ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]γει κ[/FONT][FONT=&quot]ύ[/FONT][FONT=&quot]ριος [/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot] θε[/FONT][FONT=&quot]ό[/FONT][FONT=&quot]ς, κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot] πα[/FONT][FONT=&quot]ῖ[/FONT][FONT=&quot]ς, [/FONT][FONT=&quot]ὃ[/FONT][FONT=&quot]ν [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]ξελεξ[/FONT][FONT=&quot]ά[/FONT][FONT=&quot]μην, [/FONT][FONT=&quot]ἵ[/FONT][FONT=&quot]να γν[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot]τε κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] πιστε[/FONT][FONT=&quot]ύ[/FONT][FONT=&quot]σητε κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] συν[/FONT][FONT=&quot]ῆ[/FONT][FONT=&quot]τε [/FONT][FONT=&quot]ὅ[/FONT][FONT=&quot]τι [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι, [/FONT][FONT=&quot]ἔ[/FONT][FONT=&quot]μπροσθ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]ν μου ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]κ [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]νετο [/FONT][FONT=&quot]ἄ[/FONT][FONT=&quot]λλος θε[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot]ς κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] μετ[/FONT][FONT=&quot]᾿[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]μ[/FONT][FONT=&quot]ὲ[/FONT][FONT=&quot] ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]κ [/FONT][FONT=&quot]ἔ[/FONT][FONT=&quot]σται· [/FONT]
[FONT=&quot]Isa 43:25[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι [/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]ξαλε[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]φων τ[/FONT][FONT=&quot]ὰ[/FONT][FONT=&quot]ς [/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]νομ[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]ας σου κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot] μ[/FONT][FONT=&quot]ὴ[/FONT][FONT=&quot] μνησθ[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]σομαι.[/FONT]
[FONT=&quot]Isa 46:4[/FONT][FONT=&quot]ἕ[/FONT][FONT=&quot]ως γ[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]ρους [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι, κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot]ἕ[/FONT][FONT=&quot]ως [/FONT][FONT=&quot]ἂ[/FONT][FONT=&quot]ν καταγηρ[/FONT][FONT=&quot]ά[/FONT][FONT=&quot]σητε, [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι· [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ὼ[/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]ν[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]χομαι [/FONT][FONT=&quot]ὑ[/FONT][FONT=&quot]μ[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot]ν, [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ὼ[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]πο[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]ησα κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ὼ[/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]ν[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]σω, [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ὼ[/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]ναλ[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]μψομαι κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] σ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot]σω [/FONT][FONT=&quot]ὑ[/FONT][FONT=&quot]μ[/FONT][FONT=&quot]ᾶ[/FONT][FONT=&quot]ς. [/FONT]
[FONT=&quot]Isa 45:18[/FONT][FONT=&quot] Ο[/FONT][FONT=&quot]ὕ[/FONT][FONT=&quot]τως λ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]γει κ[/FONT][FONT=&quot]ύ[/FONT][FONT=&quot]ριος [/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot] ποι[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]σας τ[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot]ν ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]ραν[/FONT][FONT=&quot]ό[/FONT][FONT=&quot]ν--ο[/FONT][FONT=&quot]ὗ[/FONT][FONT=&quot]τος [/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot] θε[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot]ς [/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot] καταδε[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]ξας τ[/FONT][FONT=&quot]ὴ[/FONT][FONT=&quot]ν γ[/FONT][FONT=&quot]ῆ[/FONT][FONT=&quot]ν κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] ποι[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]σας α[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]ν, α[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot]ς δι[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot]ρισεν α[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]ν, ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]κ ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]ς κεν[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot]ν [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]πο[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]ησεν α[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]ὴ[/FONT][FONT=&quot]ν [/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]λλ[/FONT][FONT=&quot]ὰ[/FONT][FONT=&quot] κατοικε[/FONT][FONT=&quot]ῖ[/FONT][FONT=&quot]σθαι--[/FONT][FONT=&quot]Ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι, κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]κ [/FONT][FONT=&quot]ἔ[/FONT][FONT=&quot]στιν [/FONT][FONT=&quot]ἔ[/FONT][FONT=&quot]τι. [/FONT][FONT=&quot]

[/FONT]
[FONT=&quot]Isa 47:8[/FONT][FONT=&quot] ν[/FONT][FONT=&quot]ῦ[/FONT][FONT=&quot]ν δ[/FONT][FONT=&quot]ὲ[/FONT][FONT=&quot]ἄ[/FONT][FONT=&quot]κουσον τα[/FONT][FONT=&quot]ῦ[/FONT][FONT=&quot]τα, [/FONT][FONT=&quot]ἡ[/FONT][FONT=&quot] τρυφερ[/FONT][FONT=&quot]ὰ[/FONT][FONT=&quot]ἡ[/FONT][FONT=&quot] καθημ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]νη πεποιθυ[/FONT][FONT=&quot]ῖ[/FONT][FONT=&quot]α [/FONT][FONT=&quot]ἡ[/FONT][FONT=&quot] λ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]γουσα [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]ν τ[/FONT][FONT=&quot]ῇ[/FONT][FONT=&quot] καρδ[/FONT][FONT=&quot]ίᾳ[/FONT][FONT=&quot] α[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]ῆ[/FONT][FONT=&quot]ς [/FONT][FONT=&quot]Ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι, κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]κ [/FONT][FONT=&quot]ἔ[/FONT][FONT=&quot]στιν [/FONT][FONT=&quot]ἑ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]ρα· ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot] καθι[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot] χ[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]ρα ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]δ[/FONT][FONT=&quot]ὲ[/FONT][FONT=&quot] γν[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot]σομαι [/FONT][FONT=&quot]ὀ[/FONT][FONT=&quot]ρφανε[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]αν. [/FONT]
[FONT=&quot]Isa 47:10[/FONT][FONT=&quot] τ[/FONT][FONT=&quot]ῇ[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]λπ[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]δι τ[/FONT][FONT=&quot]ῆ[/FONT][FONT=&quot]ς πονηρ[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]ας σου. σ[/FONT][FONT=&quot]ὺ[/FONT][FONT=&quot] γ[/FONT][FONT=&quot]ὰ[/FONT][FONT=&quot]ρ ε[/FONT][FONT=&quot]ἶ[/FONT][FONT=&quot]πας [/FONT][FONT=&quot]Ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι, κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]κ [/FONT][FONT=&quot]ἔ[/FONT][FONT=&quot]στιν [/FONT][FONT=&quot]ἑ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]ρα. γν[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot]θι [/FONT][FONT=&quot]ὅ[/FONT][FONT=&quot]τι [/FONT][FONT=&quot]ἡ[/FONT][FONT=&quot] σ[/FONT][FONT=&quot]ύ[/FONT][FONT=&quot]νεσις το[/FONT][FONT=&quot]ύ[/FONT][FONT=&quot]των κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot]ἡ[/FONT][FONT=&quot] πορνε[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]α σου [/FONT][FONT=&quot]ἔ[/FONT][FONT=&quot]σται σοι α[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]σχ[/FONT][FONT=&quot]ύ[/FONT][FONT=&quot]νη. κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἶ[/FONT][FONT=&quot]πας τ[/FONT][FONT=&quot]ῇ[/FONT][FONT=&quot] καρδ[/FONT][FONT=&quot]ίᾳ[/FONT][FONT=&quot] σου [/FONT][FONT=&quot]Ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι, κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] ο[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]κ [/FONT][FONT=&quot]ἔ[/FONT][FONT=&quot]στιν [/FONT][FONT=&quot]ἑ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]ρα. [/FONT]
[FONT=&quot]Isa 51:12[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι [/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot] παρακαλ[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot]ν σε· γν[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot]θι τ[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]να ε[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]λαβηθε[/FONT][FONT=&quot]ῖ[/FONT][FONT=&quot]σα [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]φοβ[/FONT][FONT=&quot]ή[/FONT][FONT=&quot]θης [/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]π[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]νθρ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot]που θνητο[/FONT][FONT=&quot]ῦ[/FONT][FONT=&quot] κα[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]π[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot] υ[/FONT][FONT=&quot]ἱ[/FONT][FONT=&quot]ο[/FONT][FONT=&quot]ῦ[/FONT][FONT=&quot]ἀ[/FONT][FONT=&quot]νθρ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot]που, ο[/FONT][FONT=&quot]ἳ[/FONT][FONT=&quot]ὡ[/FONT][FONT=&quot]σε[/FONT][FONT=&quot]ὶ[/FONT][FONT=&quot] χ[/FONT][FONT=&quot]ό[/FONT][FONT=&quot]ρτος [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]ξηρ[/FONT][FONT=&quot]ά[/FONT][FONT=&quot]νθησαν.[/FONT]
[FONT=&quot]Isa 52:6[/FONT][FONT=&quot] δι[/FONT][FONT=&quot]ὰ[/FONT][FONT=&quot] το[/FONT][FONT=&quot]ῦ[/FONT][FONT=&quot]το γν[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot]σεται [/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot] λα[/FONT][FONT=&quot]ό[/FONT][FONT=&quot]ς μου τ[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot]ὄ[/FONT][FONT=&quot]νομ[/FONT][FONT=&quot]ά[/FONT][FONT=&quot] μου [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]ν τ[/FONT][FONT=&quot]ῇ[/FONT][FONT=&quot]ἡ[/FONT][FONT=&quot]μ[/FONT][FONT=&quot]έ[/FONT][FONT=&quot]ρ[/FONT][FONT=&quot]ᾳ[/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]κε[/FONT][FONT=&quot]ί[/FONT][FONT=&quot]ν[/FONT][FONT=&quot]ῃ[/FONT][FONT=&quot], [/FONT][FONT=&quot]ὅ[/FONT][FONT=&quot]τι [/FONT][FONT=&quot]ἐ[/FONT][FONT=&quot]γ[/FONT][FONT=&quot]ώ[/FONT][FONT=&quot] ε[/FONT][FONT=&quot]ἰ[/FONT][FONT=&quot]μι α[/FONT][FONT=&quot]ὐ[/FONT][FONT=&quot]τ[/FONT][FONT=&quot]ὸ[/FONT][FONT=&quot]ς [/FONT][FONT=&quot]ὁ[/FONT][FONT=&quot] λαλ[/FONT][FONT=&quot]ῶ[/FONT][FONT=&quot]ν· π[/FONT][FONT=&quot]ά[/FONT][FONT=&quot]ρειμι [/FONT]
[FONT=&quot]http://www.biblegateway.com/resource...y-Reveals-Both[/FONT]

[FONT=&quot]I AM: [/FONT] [FONT=&quot]Jesus upset his generation especially when He said, "Before Abraham was, I AM," John 8:58. Note also his claim to be Jehovah in such phrases as "I AM the Light of the world," "the bread of life," living water," "the Resurrection and the Life," "the Way, Truth and the Life" in John's Gospel. From the Hebrew OT verb "to be" signifying a Living, Intelligent, Personal Being.[/FONT][FONT=&quot]

[/FONT][FONT=&quot]http://ldolphin.org/Names.html[/FONT]

​

[FONT=&quot][1][/FONT]The NASB Topical Index (electronic ed.; La Habra, CA: The Lockman Foundation, 1998).
[FONT=&quot][2][/FONT]James Swanson and Orville Nave, New Nave's (Oak Harbor: Logos Research Systems, 1994).
[FONT=&quot][3][/FONT]William MacDonald and Arthur Farstad, Believer's Bible Commentary : Old and New Testaments (Nashville: Thomas Nelson, 1997, c1995), Jn 8:58.
[FONT=&quot][4][/FONT]Believer's Study Bible (c1991 Criswell Center for Biblical Studies.;, electronic ed.; Nashville: Thomas Nelson, 1997, c1995), Jn 8:58.
[FONT=&quot][5][/FONT]Marvin Richardson Vincent, Word Studies in the New Testament (Bellingham, WA: Logos Research Systems, Inc., 2002), 2:181.
Adv. Haer. Irenaeus, Against All Heresies
LXX The Septuagint, Greek translation of the OT
OT Old Testament
[FONT=&quot][6][/FONT]George R. Beasley-Murray, vol. 36, Word Biblical Commentary : John (, Word Biblical CommentaryDallas: Word, Incorporated, 2002), 139.
[FONT=&quot][7][/FONT]Inc Thomas Nelson, Woman's Study Bible . (Nashville: Thomas Nelson, 1997, c1995), Jn 8:58.
[FONT=&quot][8][/FONT]Robert B. Hughes and J. Carl Laney, Tyndale Concise Bible Commentary (Rev. ed. of: New Bible companion. 1990.; Includes index.;, The Tyndale reference libraryWheaton, Ill.: Tyndale House Publishers, 2001), 475.
[FONT=&quot][9][/FONT]H. L. Willmington, Willmington's Bible Handbook (Wheaton, Ill.: Tyndale House Publishers, 1997), 614.
[FONT=&quot][10][/FONT]Warren W. Wiersbe, Wiersbe's Expository Outlines on the New Testament (Wheaton, Ill.: Victor Books, 1997, c1992), 234.
[FONT=&quot][11][/FONT]J. Vernon McGee, vol. 38, Thru the Bible Commentary: The Gospels (John 1-10) (Based on the Thru the Bible radio program.;, electronic ed.;, Thru the Bible commentary Nashville: Thomas Nelson, 1991), 145.
[FONT=&quot][12][/FONT]Gerard Stephen Sloyan, John (Includes index.;, Interpretation, a Bible commentary for teaching and preachingAtlanta: John Knox Press, 1988), 110.
[FONT=&quot][13][/FONT]Larry Richards and Lawrence O. Richards, The Teacher's Commentary (Includes index.;Wheaton, Ill.: Victor Books, 1987), 729.
[FONT=&quot][14][/FONT]Charles H. Talbert, Reading John : A Literary and Theological Commentary on the Fourth Gospel and the Johannine Epistles (Originally published: New York : Crossroad, 1992.;, Rev. ed.;, Reading the New Testament series Macon, GA: Smyth & Helwys Publishing, 2005), 163.
Bultmann R. Bultmann, The Gospel of John: A Commentary, translated by G. R. Beasley-Murray, R. W. N. Hoare, and J. K. Riches (Blackwell, 1971).
Schnackenburg R. Schnackenburg, The Gospel according to St John, tr. by K. Smyth, C. Hastings and others, 3 vols. (Burns and Oates, 1968–82); vol. 4 only in German, sub- titled Ergänzende Auslegungen und Exkurse (Freiburg: Herder, 1984).
[FONT=&quot][15][/FONT]D. A. Carson, The Gospel According to John (Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; W.B. Eerdmans, 1991), 358.
[FONT=&quot][16][/FONT]Barton Warren Johnson, The People's New Testament : With Explanatory Notes (Oak Harbor, WA: Logos Research Systems, Inc., 1999), 364.
Bultmann R. Bultmann, The Gospel of John: A Commentary, translated by G. R. Beasley-Murray, R. W. N. Hoare, and J. K. Riches (Blackwell, 1971).
Schnackenburg R. Schnackenburg, The Gospel according to St John, tr. by K. Smyth, C. Hastings and others, 3 vols. (Burns and Oates, 1968–82); vol. 4 only in German, sub- titled Ergänzende Auslegungen und Exkurse (Freiburg: Herder, 1984).
[FONT=&quot][17][/FONT]D. A. Carson, The Gospel According to John (Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; W.B. Eerdmans, 1991), 358.
[FONT=&quot][18][/FONT]Luder G. Whitlock et al., Reformation Study Bible, the : Bringing the Light of the Reformation to ******ure : New King James Version (Includes index.;Nashville: T. Nelson, 1995), Jn 8:58.
[FONT=&quot][19][/FONT]Spirit Filled Life Study Bible (electronic ed.; Nashville: Thomas Nelson, 1997, c1991).
[FONT=&quot][20][/FONT]B.W. Johnson, John : The New Testament Commentary, Vol. III (Oak Harbor, WA: Logos Research Systems, Inc., 1999), 147.
[FONT=&quot][21][/FONT]Matthew Henry and Thomas Scott, Matthew Henry's Concise Commentary (Oak Harbor, WA: Logos Research Systems, 1997), Jn 8:54.
NKJV ******ure quotations marked NKJV are taken from the New King James Version. Copyright © 1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.
[FONT=&quot][22][/FONT]Bruce B. Barton, John (, Life application Bible commentaryWheaton, Ill.: Tyndale House, 1993), 188.
[FONT=&quot][23][/FONT]KJV Bible Commentary (Nashville: Thomas Nelson, 1997, c1994), 2098.
[FONT=&quot][24][/FONT]King James Version Study Bible . (electronic ed.; Nashville: Thomas Nelson, 1997, c1988), Jn 8:58.
[FONT=&quot]* [/FONT]58 Jesus said to them, “Very truly, I tell you, before Abraham was, I am.”
John 8:58 (NRSV)
[FONT=&quot][25][/FONT]Ernst Haenchen et al., John : A Commentary on the Gospel of John (Translation of: Das Johannesevangelium.;, Hermeneia--a critical and historical commentary on the BiblePhiladelphia: Fortress Press, 1984), 30.
[FONT=&quot][26][/FONT]Jean Calvin, John (, The Crossway classic commentariesWheaton, Ill.: Crossway Books, 1994), Jn 8:58.
* 8:58 Some scholars deny there is an affirmation of deity here since “John never simply identifies Jesus with God” (Lindars 1972:336). But in fact, John does identify Jesus with God in many ways, not least through the confession of Thomas: “My Lord and my God” (20:28). Certainly the opponents are represented as understanding Jesus to have made such a claim (5:18; 10:31–33), an impression Jesus does not correct. Jesus is identified with God but, as we have seen, not simply as God (cf. Lindars 1972:615), for that would confuse the distinctions of the Father and the Son (see comment on 1:1).
[FONT=&quot][27][/FONT]Rodney A. Whitacre, vol. 4, John (, The IVP New Testament commentary seriesDowners Grove, Ill.: InterVarsity Press, 1999), 232.
[FONT=&quot][28][/FONT]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Jn 8:57.
[FONT=&quot][29][/FONT]David Thomas, The Genius of the Fourth Gospel : A Homiletical Commentary on the Gospel of John (Reprint of the 1885 ed. published by R. D. Dickinson, London under title: The genius of the fourth Gospel.; Includes index.;, Kregel Bible study classicsOak Harbor, WA: Logos Research Systems, Inc., 1997), 257.
[FONT=&quot][30][/FONT]James Montgomery Boice, The Gospel of John : An Expositional Commentary (Pbk. ed.; Grand Rapids, Mich.: Baker Books, 2005), 674.
[FONT=&quot][31][/FONT]Geneva Bible Notes (1599). (Bellingham, WA: Logos Research Systems, Inc., 2003), Jn 8:58.
[FONT=&quot][32][/FONT]The Gospel According to St. John Introduction and Notes on the Authorized Version (Greek text and "Revised version" on opposite pages.; Edited by Arthur Westcott.; ed. Brooke Foss Westcott and Arthur Westcott;London: J. Murray, 1908), 140.
[FONT=&quot][33][/FONT]David Thomas, The Genius of the Fourth Gospel : A Homiletical Commentary on the Gospel of John (Reprint of the 1885 ed. published by R. D. Dickinson, London under title: The genius of the fourth Gospel.; Includes index.;, Kregel Bible study classicsOak Harbor, WA: Logos Research Systems, Inc., 1997), 257.
[FONT=&quot][34][/FONT]Arthur Walkington Pink, Exposition of the Gospel of John (Swengel, Pa.: Bible truth depot, 1923-45), 464.
[FONT=&quot][35][/FONT]The Gospel of John : Volume 2 ( ed. William Barclay, lecturer in the University of Glasgow;, The Daily study Bible series, Rev. ed.Philadelphia: The Westminster Press, 2000, c1975), 36.
1 Dr. L. C. Purser has pointed out to me a striking passage in Plutarch (De Ei apud Delphos, c. 20, p. 393) where εἶναι is similarly used for the timeless existence of Deity, being contrasted with γίγνεσθαι: Ἀλλʼ ἔστινὁθεὸς … καὶἔστικατʼ οὐδέναχρόνονἀλλὰκατὰτὸναἰῶνατὸνἀκίνητονκαὶἄχρονον … καὶμόνονἐστὶτὸκατὰτοῦτονὄντωςὄν, οὐγεγονὸςοὐδʼ ἐσόμενονοὐδʼ ἀρξάμενονοὐδὲπαυσόμενον.ἀλλʼ εἶςὢνἑνὶτῷνῦντὸἀεὶπεπλήρωκε, “But He, being One with the One Now has filled up the Ever”; and adds that we should address God as εἷἕν, “Thou art One Being.” Plutarch uses the remarkable expression
[FONT=&quot][36][/FONT]J. H. Bernard, A Critical and Exegetical Commentary on the Gospel According to St. John (Paged continuously.; ed. Alan Hugh McNeile;New York: C. ***ibner' Sons, 1929), 2:321-322.
[FONT=&quot][37][/FONT]Robert G. Hoeber, Concordia Self-Study Bible ("Lutheran edition of the NIV study Bible" --Foreword.;, electronic ed.; St. Louis: Concordia Pub. House, 1997, c1986), Jn 8:58.
[FONT=&quot][38][/FONT]Donald C. Fleming, Concise Bible Commentary (Also published under title: The AMG concise Bible commentary.;Chattanooga, Tenn.: AMG Publishers, 1994, c1988), 431.
[FONT=&quot][39][/FONT]Robert Jamieson et al., A Commentary, Critical and Explanatory, on the Old and New Testaments (On spine: Critical and explanatory commentary.;Oak Harbor, WA: Logos Research Systems, Inc., 1997), Jn 8:58.
NIV New International Version
KJV King James Version
[FONT=&quot][40][/FONT]Beauford H. Bryant and Mark S. Krause, John (, The College Press NIV commentaryJoplin, Mo.: College Press Pub. Co., 1998), Jn 8:58.
[FONT=&quot][41][/FONT]Adam Clarke, Clarke's Commentary: John (electronic ed.;, Logos Library System; Clarke's Commentaries Albany, OR: Ages Software, 1999), Jn 8:58.
247 “ Avant qu’Abraham fust.”
248 “ Priusquam Abraham nasceretur.”
249 πρὶ ν Αβραὰ μ γενέσθαι, ἐγώ εἰμι. Our Author’s idea, to which he merely alludes, appears to be that, instead of saying, ἐγὼἐγενόμνη, or, ἐγὼγίνομαι, Christ purposely said, ἐγώεἰμι, because the verb εἰμι̂, standing contrasted with γενέσθαι, would convey the idea of underived existence. — Ed.
250 “ Une vertu plus qu’humaine.”
[FONT=&quot][42][/FONT]John Calvin, Calvin's Commentaries: John (electronic ed.;, Logos Library System; Calvin's Commentaries Albany, OR: Ages Software, 1998), Jn 8:58.
[FONT=&quot][43][/FONT]Lawrence O. Richards, The Bible Readers Companion (electronic ed.; Wheaton: Victor Books, 1991; Published in electronic form by Logos Research Systems, 1996), 685.
[FONT=&quot][44][/FONT]Warren W. Wiersbe, The Bible Exposition Commentary ("An exposition of the New Testament comprising the entire 'BE' series"--Jkt.;Wheaton, Ill.: Victor Books, 1996, c1989), Jn 8:48.
[FONT=&quot][45][/FONT]William Hendriksen and Simon J. Kistemaker, vol. 1-2, New Testament Commentary : Exposition of the Gospel According to John (Accompanying biblical text is author's translation.;, New Testament CommentaryGrand Rapids: Baker Book House, 1953-2001), 2:66-67.
105 Cf. Isa. 43:10, 13; so Ball 1996: 195–96; Schnackenburg 1990: 2.224; Burge 2000: 263.
106 Wallace (1996: 515, 530–31) contends that the present reference does not constitute an instance of the historical present of εἰμί ([FONT=&quot]eimi[/FONT], I am). Lindars (1972: 336) notes how the “striking change of tense and the use of the simple verb [FONT=&quot]einai[/FONT] put all the emphasis on the timeless condition of eternal existence,” drawing attention also to the escalating force of the “I am” sayings of the present chapter (8:12, 24, 28, 58).
107 John is the only evangelist who refers to the Jews’ attempt to stone Jesus on account of blasphemy.
[FONT=&quot]Sanh. Sanhedrin[/FONT]
OT Old Testament
108 Josephus, Ant.[FONT=&quot][/FONT] 17.9.3 §216; J.W.[FONT=&quot][/FONT] 2.1.3 §§11–12; see Morris 1995: 420–21; R. Brown 1966: 360; cf. Laney 1992: 169.
109 The passive verb ἐκρύβη ([FONT=&quot]ekrybē[/FONT]) in 8:59 and 12:36 is customarily translated in English Bibles as reflexive/middle (“hid himself”; kjv; nkjv; niv; tniv; isv; esv; nlt; net; nrsv; nasb) or even actively (“hid”; nab; cev). The sole exception is the hcsb, which renders the expression as a genuine passive. See also Morris (1995: 421), who contends that the NT usage is to take the form as a real passive and consequently argues that the passive form may imply the agency of God the Father in concealing Jesus. This is possible; [FONT=&quot]ekrybē[/FONT] does function as a genuine passive in Luke 19:42 and Heb. 11:23, the only other two NT instances (besides here and in John 12:36) of the aorist passive indicative form of [FONT=&quot]kryptō[/FONT]. But cf. BDAG[FONT=&quot][/FONT] 571, which treats both references as instances of the passive used in an active sense (“to hide”). Similarly, BDF[FONT=&quot][/FONT] §471 (4).
110 Cf. the Markan “messianic secret” motif.
111 Cf. 1:14; Ezek. 10–11; see Carson 1991: 358, citing W. Davies 1974: 290–96; Barrett 1978: 353. Keener (2003: 774) concurs that Jesus’ withdrawing from the temple may “evoke a state of Ichabod, God’s glory withdrawing from a polluted and rebellious sanctuary” (citing Ezek. 5:11; 8:4; 9:3; 10:4, 18). Ridderbos (1997: 324 n. 225) suggests that the meanings of the verbs ἐκρύβη and ἐξῆλθεν[FONT=&quot]exēlthen[/FONT], he left) “mutually determine each other.” (
[FONT=&quot][46][/FONT]Andreas J. Köstenberger, John (, Baker exegetical commentary on the New TestamentGrand Rapids, Mich.: Baker Academic, 2004), 273.
[FONT=&quot][47][/FONT]Believer's Study Bible (c1991 Criswell Center for Biblical Studies.;, electronic ed.; Nashville: Thomas Nelson, 1997, c1995), Jn 8:58.​

 

[Molka Molkan]

تحية كبيرة لهؤلاء الذين حفظوا ايمانهم من البدع ... ولم يحدثوا فى ايمانهم اى شئ عن ايمان الرسل ....!!!!

 

[apostle.paul]

اباء قديسين دافعوا عن ايمانهم بمسيحهم القدوس كلمة الاب الازلى الكائن واجب الوجود يهوه القدير رغم انف الوثنيين عباد الاحجار
فَقُلْتُ لَكُمْ: إِنَّكُمْ تَمُوتُونَ فِي خَطَايَاكُمْ، لأَنَّكُمْ إِنْ لَمْ تُؤْمِنُوا أَنِّي أَنَا هُوَ تَمُوتُونَ فِي خَطَايَاكُمْ
εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν.

 

[الأستاذ محفوظ]

الزميل : مولكان
تحية طيبة وبعد
بصراحة أنا قرأت بحثك قراءة سريعة

كلمة Ἐγώ εἰμι لا تعنى إطلاقا أنا يهوه .
ولو كانت هذه الكلمة تعنى أنا يهوه .
فقد قالها الملاك جبريل
Luk 1:19 فأجاب الملاك: «أنا جبرائيل الواقف قدام الله وأرسلت لأكلمك وأبشرك بهذا.
Luk 1:19 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ· ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ Θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σε καὶ εὐαγγελίσασθαί σοι ταῦτα·

وكذلك نطق بها الأعمى
Joh 9:9 آخرون قالوا: «هذا هو». وآخرون: «إنه يشبهه». وأما هو فقال: «إني أنا هو».
Joh 9:9 ἄλλοι ἔλεγον ὅτι οὗτός ἐστιν· ἄλλοι δὲ ὅτι ὅμοιος αὐτῷ ἐστιν. ἐκεῖνος ἔλεγεν ὅτι ἐγώ εἰμι.

فإذا كانت كلمة ἐγώ εἰμι تعنى أنا يهوه
فجبريل ---- هو يهوه
وبطرس --- هو يهوه
والأعمى --- هو يهوه
وكلمة ἐγώ εἰμι لم تُتَرجم إطلاقا ً إلى يهوه فى أى موضع .

ولو كان المسيح قال : أنا الله ( يهوه ) , فلماذا أخفى ذلك البابا شنودة فى : سنوات مع اسئلة الناس , وقال : لو قال المسيح انه اله لرجموه وانتهت رسالته قبل أن تبدأ .

---------------


وكذلك أيضا ً نطق بها بطرس
Act 10:21 فنزل بطرس إلى الرجال الذين أرسلهم إليه كرنيليوس وقال: «ها أنا الذي تطلبونه. ما هو السبب الذي حضرتم لأجله؟»
Act 10:21 καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν· ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία δι᾿ ἣν πάρεστε;

 

[apostle.paul]

يااستاذ محفوظ الكلام دا مردود عليه فى البحث وشرحناه بدل المرة الف
فى فرق بين ان واحد يسالك ويقولك هل انت الاستاذ محفوظ تقوله
ايوة انا هو
معناها ايه ايوة انا استاذ محفوظ
ولما حد يسالك مين انت؟
تقوله انا هو
هنا الاجابة مش بالايجاب على سؤال ولكن لاعلان نفسك انا هو
ومش كل مرة نطق فيها شخص ايجو ايمى ولا حتى كل مرة نطق فيها المسيح انا هو كان يقول عن نفسه يهوه
ولكن هنا طلقها على نفسه للتعريف بنفسه فهو ايجو ايمى ذاته الكائن واجب الوجود
وليس هو ايجو ايمى شخص ما
فهمت؟

 

[apostle.paul]

فجبرائيل قال
انا هو جبرائيل
والاعمى قال
انا هو الاعمى اللى انتوا بتقولوا عليه
وبطرس قال انا هو اللى بتطلبوه
لكن المسيح قال عن سؤال ساليه مين هو فقال
انا هو بصيغة مطلقة

 

[الأستاذ محفوظ]

فجبرائيل قال
انا هو جبرائيل
والاعمى قال
انا هو الاعمى اللى انتوا بتقولوا عليه
وبطرس قال انا هو اللى بتطلبوه
لكن المسيح قال عن سؤال ساليه مين هو فقال
انا هو بصيغة مطلقة

الزميل : شمس الحق
محل النقاش هو , هل ego eimi تعنى يهوه , أم لا ؟؟؟
لأن الزميل عنون الموضوع : نعم المسيح قال حرفيا ً انا الله
اين قال حرفيا انا الله ؟
ولم أرى مطلقا أن كلمة ego eimi تُترجم إلى يهوه
أنا لا اتكلم الان عن فهم اليهود لكلام المسيح
هل المسيح قال ايجو ايمى ؟؟ ام أنه كان يتحدث الآرامية ؟؟
هل اليهود شهد لهم المسيح بالفهم أم بأنهم لا يقدرون أن يفهموا كلامه ؟
الخ , هذه مباحثات أخرى لا أسأل عنها الآن
ولكن
ولكن الذى يهمنى : هل كلمة ego eimoi فى حد ذاتها = يهوه
وأين تُرجمت إلى يهوه ؟؟؟

فقط هذا ما أسأل فيه ؟؟؟
شكرا لتفهمكم

 

[apostle.paul]

هديك مثل على دا كمان من العهد القديم
فَالْتَفَتَ أَبْنَيْرُ إِلَى وَرَائِهِ وَقَالَ: «أَأَنْتَ عَسَائِيلُ؟» فَقَالَ: «أَنَا هُوَ».
وفى الترجمة السبعينية
2 Samuel 2:20 Greek OT: Septuagint with Diacritics
καὶ ἐπέβλεψεν αβεννηρ εἰς τὰ ὀπίσω αὐτοῦ καὶ εἶπεν εἰ σὺ εἶ αὐτὸς ασαηλ καὶ εἶπεν ἐγώ εἰμι
ايجو ايمى ولكن هنا عسائيل رد على سؤال موجه له بالايجاب ايوة انا هو عسائيل
فهمت الفرق؟؟؟؟؟؟؟؟؟؟
لكن المسيح السؤال كان مختلف

مَنْ تَجْعَلُ نَفْسَكَ؟
لَيْسَ لَكَ خَمْسُونَ سَنَةً بَعْدُ، أَفَرَأَيْتَ إِبْرَاهِيمَ؟
قَبْلَ أَنْ يَكُونَ إِبْرَاهِيمُ أَنَا كَائِنٌ
​

 

[apostle.paul]

ego eimoi فى حد ذاتها = يهوه

ايوة ياعزيزى الكلمة فى حد ذاتها بالصيغة المطلقة تعنى الكائن واجب الوجود ولها نفس مدلول يهوه

وأين تُرجمت إلى يهوه ؟؟؟

ايوة برضة ترجمت يهوه الى ايجو ايمى ومولكا اورد مثال على كدا
هقتبسلك منه

وانا اقول له اني قبلت التحدي ولنرى ..

isa 45:18
​

(hot) כי כה אמר־יהוה בורא השׁמים הוא האלהים יצר הארץ ועשׂה הוא כוננה לא־תהו בראה לשׁבת יצרה אני יהוה ואין עוד׃
​

lxx) Οὕτως λέγει κύριος ὁ ποιήσας τὸν οὐρανόν--οὗτος ὁ θεὸς ὁ καταδείξας τὴν γῆν καὶ ποιήσας αὐτήν, αὐτὸς διώρισεν αὐτήν, οὐκ εἰς κενὸν ἐποίησεν αὐτὴν ἀλλὰ κατοικεῖσθαι--Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἔτι.



ها ؟؟ هل جاءت ام لا ؟

 

[الأستاذ محفوظ]

الزميل : شمس الحق
نعم أفهم مقصدك , لكن صدقنى ليس هذا هو ما أسأل عنه
أنا فقط أسأل هل كلمة ἐγώ εἰμι = يهوه ؟؟
أين تُرجمت كلمة ἐγώ εἰμι إلى يهوه ؟

 

[apostle.paul]

تمت الاجابة
ثانيا انت لم تقرا حرف واحد من البحث لان كل اسالتك مجاب عنها بالداخل فاقرا البحث افضل ثم ناقش

 

[الأستاذ محفوظ]

تحية طيبة وبعد
الزميل : شمس الحق
الذى لم يستطع أن يجيب على التحدى هو الزميل : مولكان , الذى قال أنه قبل التحدى , وهذه هى المشاركة الوحيدة التى استوقفتنى فى هذا البحث
وللأسف استاذ شمس الحق , فإن الزميل مولكان قد صدُر نفسه لما لم ليس له علم فيه
الزميل : شمس الحق
بالنسبة لاقتباس الزميل : مولكان لكلمة ἐγώ εἰμι وترجمها إلى יהוה
فهذا للاسف مما أخطأ فيه , لأن كلمة ἐγώ εἰμι هى المقابلة ل אני ل آنى بالعبرية , والتى تعنى بالعربية أنا .
وسنتأذن الزميل : مولكان , الذى صدر نفسه للتحدى أن يقرأ معنا
THE PARALLEL ALIGNED HEBREW-ARAMAIC AND GREEK TEXTS OF JEWISH ******UREhttp://www.arabchurch.com/forums/showthread.php?p=2407472&posted=1#_ftn1

وهذا هو النص الذى قبل التحدى فيه , وقال بأن ego eimi ترجمت إلى يهوه

ما قولك الآن زميلنا : شمس الحق فى التحدى الذى قبله الزميل مولكان ؟؟؟ هل رأيت مدى علمه باليونانية والعبرية ؟؟

.

 

[Jesus Son 261]

ويقول بكل ثقة

وانا اقول له اني قبلت التحدي ولنرى ..

Isa 45:18
​

(HOT) כי כה אמר־יהוה בורא השׁמים הוא האלהים יצר הארץ ועשׂה הוא כוננה לא־תהו בראה לשׁבת יצרה אני יהוה ואין עוד׃
​

LXX) Οὕτως λέγει κύριος ὁ ποιήσας τὸν οὐρανόν--οὗτος ὁ θεὸς ὁ καταδείξας τὴν γῆν καὶ ποιήσας αὐτήν, αὐτὸς διώρισεν αὐτήν, οὐκ εἰς κενὸν ἐποίησεν αὐτὴν ἀλλὰ κατοικεῖσθαι--Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἔτι.

ها ؟؟ هل جاءت ام لا ؟


ربما تسألني وتقول لي :

​

بصراحة يا صديقي العزيز انا لن ارد ، ولما ارد وهناك المعاجم ترد ؟
سأجعل صديقك المسلم هو الذي يأتي لك بالمراجع العبرية واليونانية


أولا : العبري

Strong

אני
'ănı̂y
an-ee'
Contracted from H595; I: - I, (as for) me, mine, myself, we, X which, X who.
​

Bdb​

אני
'ănı̂y
BDB Definition:
I (first person singular - usually used for emphasis)
​

اذا ... אני ...... تعنى بكل بساطة .. أنا ... I
​

ثانيا : اليوناني

لنذهب الى الفهرس العربى لكلمات العهد الجديد اليونانية ....








ونذهب ايضا الى ... The elements of New Testament Greek
By Jeremy Duff, David Wenham
​

والآن بعدما اثبتنا ان " אני " جاء مقابلها " ايجو " فيهوه مقابلها هو " ايمي " ........


​

.................................

 

[Jesus Son 261]

بالنسبة لاقتباس الزميل : مولكان لكلمة ἐγώ εἰμι وترجمها إلى יהוה
فهذا للاسف مما أخطأ فيه , لأن كلمة ἐγώ εἰμι هى المقابلة ل אני ل آنى بالعبرية , والتى تعنى بالعربية أنا .

الزميل مولكا لم يترجم شئ يا عزيزي
من ترجم ذلك هو الترجمة للكتاب المقدس

ثم أتى الكلام من قواميس اللغة

יהוה >> يهوه
אני >> أنا

أما هذا الكلام

وللأسف استاذ شمس الحق , فإن الزميل مولكان قد صدُر نفسه لما لم ليس له علم فيه

فمنتهى الكوميديا
​

​

 

[apostle.paul]

ياحبيبى مولكا لم يفعل شيئ فى اخ مسلم حاول يعينى يرد على الموضوع ويلحق الكارثة اللى عملها شخص اخر ومعرفش يلمها
يعنى بتداروا فضايح بعض
لما التانى وهو جاى يلملم فضايح الاولانى ويرد على البحث دا
قدم مراجع بتاكد مانقوله وتتدينه
وهذة هى محنة العقل فى الاسلام ان يتحول الناقد دون ان يدرى(باسلوب العته)الى مدافع
معلش يا مسلمين ابقوا اتعلموا المرة الجاية وقول للاتنين اللى اتكلموا فى الموضوع دا واحد غنى والتانى رد عليه والاتنين مفكرين انهم بينقدوا وفى الحقيقة احنا المستفدين لان واحد اتكلم من وحى خياله المريض فخرج ببحث طفولى لا يحمل فى طياته سوى كلام فارغ
والاخر حاول ان يستخدم المراجع والمعاجم فانقلبت عليه
hard luck