The Judeans answered and said to him, Do we not say well, that you are a Samaritan and have a demon!
Jesus answered, I do not have a demon, but I honor my Father and you dishonor me. I do not seek praise for me; there exists the Inquirer and Judge. Amen, amen, I say to you, if someone keeps my word, he shall absolutely not see death, unto the perpetuity.
Therefore the Judeans said to him, Now we know that you have a demon. Abraham died, and the prophets, and you say, if someone keeps my word, he shall absolutely not taste death, unto the perpetuity. Are not you greater than our father Abraham, who died! And the prophets died! Whom do you make yourself!
Jesus answered, If I praised myself, my praise is nothing; it is my Father praising me, of whom you say, He is our God. But you have not known him, whereas I know him. And were I to say I have not known him, I would be like you, a liar. But I know him and I keep his word. Abraham your father exulted that he should see my day, and he saw and he rejoiced.
Therefore the Judeans said to him, You are not yet fifty years, and you have seen Abraham!
Jesus said to them, Amen, amen, I say to you, Before Abraham came to be, I am.
Therefore they picked up stones that they might throw them at him. But Jesus was concealed and went out of the temple, leaving through the middle of them, and thus departed.
[John 8:48-59, my rough translation. 'Judeans' could also be translated as 'Jews', but in John is used exclusively for people associated with the Temple worship in Judea, who are contrasted with Samaritans (as here) and Hellenistic Jews, and sometimes (but not always) Galileans. The particular Judeans here are not initially hostile; they are explicitly said (verse 31) to be Judeans who had been believing in Jesus. 'Demon' is daimonion; in ancient Greek, it literally means a semi-divine intermediary between gods and men, good or bad, but in a Jewish context gets the negative association. 'Perpetuity' is the literal meaning of aion, which likely refers here to the Messianic age. I think the Judean comments should be understood throughout as being in a sarcastic or derisive tone, and indeed in an increasingly sarcastic or derisive tone, which is why I've given them exclamation points rather than question marks.
'Praise' is usually translated 'glory'; it is doxa and its cognates, and that has to do with fame, report, celebrity, honor, public recognition. While I think we tend to think of 'glory' with a primarily visual tone (shining) and secondarily an auditory tone (praising), doxa (like Latin gloria) is usually the reverse -- it means primarily praising (as it does here, linking to the notion of testifying or givine witness in verse 14), although the association with shining does also exist (and in fact here also has this association, carried over from verse 12). Both associations, of course, have to do with making excellence known. (This is also linked to its less common association with weight or felt heaviness, in something like how we might say that we are giving weight to something.)
Verse 58 is widely read as a reference to the I Am of Exodus 3:14; we don't have any Greek translation of Exodus that translates it just by ego eimi (the LXX has ego eimi ho on, I am Being, which is then shortened to ho on), but it's very difficult not to read it as such a reference here because: (1) The switch of tenses (Before X became, I am) is odd, indicating that special emphasis is put on the 'I am', and that this is not an inadvertence, nor just a 'present of past action', is seen by the fact that Jesus keeps using the aorist with both Abraham and the Jews (and the counterfactual case in which he would be wrong), but the present with himself -- e.g., the Judeans did not know God, but Jesus knows God, where the distinction in tenses is clearly not incidental or purely grammatical, and is clearly intended to indicate that Jesus in the present is superior to what the Judeans ever were. (2) The immediate and extreme reaction of the Judeans to it, in which they try to execute him on the spot for blasphemy, while in itself it could possibly be just a reaction to Jesus claiming superiority to Abraham, is more consistent with their taking him to be associating himself with the divine Name. (3) John 8:17 already explicitly referred to the passage in Deuteronomy discussing the punishment (stoning) for those who propose or worship strange gods, so the passage itself sets this association up. (4) The Church Fathers who discuss the verse (e.g., Chrysostom) seem consistently to have read this verse as a statement of divinity, and indeed, the notion that it is not is historically rare, which at the very least is evidence that any other reading is not an obvious one.
'Leaving through the middle of them, and thus departed' is missing in most manuscripts, and is often regarded as an insertion (from Luke 4:30) rather than original to the text; 'and went out of the temple' is also missing from some manuscripts, but is much more common and usually thought to be original.]
