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King James Bible - John 8:25

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SEV Biblia, Chapter 8:25

Y le decían: ¿T� qui�n eres? Entonces Jes�s les dijo: El que al principio tambi�n os he dicho.

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Clarke's Bible Commentary - John 8:25

Verse 25. Who art thou?] This marks the indignation of the Pharisees-as if they had said: Who art thou that takest upon thee to deal out threatenings in this manner against us? Jesus saith unto them, Even the same that I said unto you from the beginning.] Rather, Just what I have already told you, i.e. that I am the light of the world-the Christ-the saviour of mankind. There are a variety of renderings for this verse among the critics. Some consider thn archn (which makes the principal difficulty in the text) as the answer of our Lord. Who art thou? I am thn archn, the chief, the supreme; and have therefore a right to judge, and to execute judgment. But if our Lord had intended to convey this meaning, he would doubtless have said h arch, or o arcwn, and not thn archn, in the accusative case. This mode of reading appears to have been followed by the Vulgate, some copies of the Itala, and some of the fathers; but this construction can never be reconciled to the Greek text. Others take thn archn as an adverb, in which sense it is repeatedly used by the best Greek writers; and, connecting the 25th with the 26th verse, they translate thus: I have indeed, as I ASSURE ye, many things to say of you, and to condemn in you. See Wakefield. Raphelius takes up the words nearly in the same way, and defends his mode of exposition with much critical learning; and to him I refer the reader. I have given it that meaning which I thought the most simple and plain, should any departure from our own version be thought necessary: both convey a good and consistent sense.

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John Gill's Bible Commentary

Ver. 25. Then said they unto him, who art thou ? etc.] That talks at this rate, and threatens with death, in case of unbelief; this they said with an haughty air, and in a scornful manner: and Jesus saith unto them, even [the same] that I said unto you from the beginning ; meaning, either of this discourse, as that he was the light of the world, and which he continued to assert; or of his being had before the sanhedrim, when he affirmed that God was his Father, and by many strong arguments proved his divine sonship; or of his ministry, when by miracles, as well as doctrines, he made it to appear that he was he that was to come, the true Messiah; or who spake from the beginning to Moses, saying, I am that I am, hath sent thee, and to the church, and Jewish fathers in the wilderness; and who is that word that was from the beginning with God; and who is called the beginning, the first cause of all things, and of the creation of God; and some think this is intended here.

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Matthew Henry Commentary

Verses 21-29 - Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus wa of a heavenly and Divine nature, so that his doctrine, kingdom, an blessings, would not suit their taste. But the curse of the law is don away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be an argument powerful enough, an none but the Spirit of Christ's grace will be an agent powerful enough to turn us from sin to God; and that Spirit is given, and that doctrin is given, to work upon those only who believe in Christ. Some say, Wh is this Jesus? They allow him to have been a Prophet, an excellen Teacher, and even more than a creature; but cannot acknowledge him a over all, God blessed for evermore. Will not this suffice? Jesus her answers the question. Is this to honour him as the Father? Does thi admit his being the Light of the world, and the Life of men, one with the Father? All shall know by their conversion, or in their condemnation, that he always spake and did what pleased the Father even when he claimed the highest honours to himself.

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Greek Textus Receptus

ελεγον 3004 5707 V-IAI-3P ουν 3767 CONJ αυτω 846 P-DSM συ 4771 P-2NS τις 5101 I-NSM ει 1488 5748 V-PXI-2S και 2532 CONJ ειπεν 2036 5627 V-2AAI-3S αυτοις 846 P-DPM ο 3588 T-NSM ιησους 2424 N-NSM την 3588 T-ASF αρχην 746 N-ASF ο 3739 R-ASN τι 5100 X-NSN και 2532 CONJ λαλω 2980 5719 V-PAI-1S υμιν 5213 P-2DP

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Vincent's NT Word Studies

25. Even the same that I said unto you from the beginning (thn archn o ti kai lalw umin). A very difficult passage, on which the commentators are almost hopelessly divided. There are two main classes of interpretations, according to one of which it is to be read interrogatively, and according to the other, affirmatively. The two principal representatives of the former class are Meyer, who renders "Do you ask that which all along (thn archn) I am even saying to you?" and Westcott, "How is it that I even speak to you at all (thn archn)"? So also Milligan and Moulton. This latter rendering requires the change of o ti, the relative, that which, into the conjunction oti, that.

The second class of interpreters, who construe the passage affirmatively, vary in their explanations of thn archn, which they render severally, altogether, essentially, first of all, in the beginning. There is also a third class, who take thn archn as a noun, and explain according to Revelation xxi. 6, "I am the beginning, that which I am even saying unto you." This view is represented mostly by the older commentators, Augustine, Bede, Lampe, and later by Wordsworth.

I adopt the view of Alford, who renders essentially, explaining by generally, or traced up to its principle (arch). Shading off from this are Godet, absolutely; Winer, throughout; Thayer, wholly or precisely. I render, I am essentially that which I even speak to you. If we accept the explanation of I am, in ver. 24, as a declaration of Jesus' absolute divine being, that thought prepares the way for this interpretation of His answer to the question, Who art thou? His words are the revelation of Himself. "He appeals to His own testimony as the adequate expression of His nature. They have only to fathom the series of statements He has made concerning Himself, and they will find therein a complete analysis of His mission and essence" (Godet). 32