NASB: “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born I am’” (as in most trans.)
Greek: εἶπεν αὐτοῖς Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί (eipen autois Iēsous: amēn amēn legō humin, prin Abraam genesthai egō eimi).
The unambiguous claims of Christ to be equal with God, God Himself, God in the flesh, and yet distinct from the Father are abounding both in the OT (as the angel of the Lord) and in the NT are abounding (e.g., Exod. 3:6, 14; Matt. 12:6; Mark 6:50; John 8:24 et al., 5:17-18; 10:26-30; 17:5; Rev. 1:8, 17; 2:8; 22:13 et al.)
In John 8:24, Jesus declared, “For if you should not believe that I am [egō eimi] you will perish in your sins” (lit. trans.) Although most translations add either a predicated clause or the pronoun “he” after “I am”, the fact is there is no pronoun (i.e., no supplied predicate) contained after egō eimi (“I am”) in any Greek manuscript of John 8:24 or after Jesus’ other affirmations of being the “I am” as in Mark 6:50; John 8:28, 58; 13:19; 18:5, 6, and 8. An added predicate is a decision made by the translator..
Hence, these particular occurrences in John of Jesus’ claim to be the “I am” are not the same as statements in which contain a clear and stated predicate, such as, for example, “I am the door, the shepherd, the bread,” etc. Whereas the several “I am” statements exampled in John 8, 13:19, and 18:5, 6, 8 (and Mark 6:50) have no stated predicate in the Greek, but rather the “I am” stands alone–which would be an absolute claim to deity. Thus, the burden of proof would rest on the one attempting to show otherwise.
As shown below, John 8:58 contextually and syntactically (esp. in light of the verb contrast) asserts an absolute unequivocal claim of deity made by Christ, which was clearly understood by the Jews in the next verse. However, whether or not the “I am” statements in the other passages are contextually unpredicated, that is, “I am the eternal God” claims, the deity of the Son is well established in the entire content of John’s literature (John 1:18; 5:17-18; 10:30; 20:28; 1 John 5:20; Rev. 1:7-8, 17; 22:13 et al.).
To understand the full theological significance of the phrase egō eimi, the OT background must first be considered. The Hebrew phrase, ani hu (“I [am] He”), which was translated egō eimi in the Septuagint (LXX), was an exclusive and recurring title for YHWH alone (cf. Deut. 32:39; Isa. 41:4; 43:10; 46:4 et al..)—which the Jews clearly understood (cf. John 8:59).
Again, Jesus’ claim to be the “I am” was not only seen in John 8:58 (as many assume), but note the marked progression starting in 8:24, then, vv. 28, 58; 13:19; 18:5, 6, and 8. It is when we examine all the “I am” statements do we see the consequence of His claim.
When Jesus declared He was the “I am” at John 18:5, 6, and 8, we read that the “fearless” Romans soldiers “fell to the ground.” What would cause Roman soldiers to fall to the ground? So powerful were Jesus’ divine pronouncements that it caused His enemies to shudder to the ground. Even when Jesus was being arrested at perhaps one of the lowest points of His life on earth, He still retained total sovereignty over His enemies.
Jesus’ divine statements of being the “I am” were unambiguous claims of being the eternal God, that is the YHWH who spoke to Moses and the YHWH who rained brimstone and fire on Sodom and Gomorrah from YHWH out of heaven.”
Also See The NWT and John 8:58
 Ean gar mē pisteusēte hoti egō eimi apothaneisthe en tais hamartiais humōn.
 For example, the pre-2011 NIV has a bracketed clause after “I am” that reads: “the one I claim to be.”
 Although the non-predicated divine declaration, “I am,” John 8:58 is accepted universally as a divine claim in biblical scholarship, not all scholars hold 8:24 in the same light as reflected in many translations. However, some translations (e.g., ISV ; NAB) do see the phrase at 8:24 as unpredicted: “I am.” The Aramaic Bible in Plain English (2010) reads: “I said to you that you shall die in your sins, for unless you shall believe that I AM THE LIVING GOD, you shall die in your sins” (caps theirs). Also see Vincent’s Word Studies, where 8:24, 28, 58 and 13:19 are seen as a “solemn expression” of Jesus’ “absolute divine being.”
 Some connect Exodus 3:14 with John 8:58. However, as mentioned, the LXX rendering of Exodus 3:14 is not an exact equivalence: Egō eimi ho ōn (“I am the Being” or “Existing One”). Though there is a solid connection between Jesus’ divine claim in John 8:58 and Exodus 3:14 (both provide same meaning: I am the Eternal one. Also note the articular participle, ὁ ὢν (ho ōn, “the one who is/being always”) in the LXX of Exodus 3:14. When contextually warranted, as in 3:14, the phrase indicates timeless existence – “who is always existing.” The phrase is applied to the Father in Revelation 1:4 and 4:8 and applied to the Son and John 1:18 denoting the Son’s eternal existence: “No one has seen God at any time; the only the unique God who is [ho ōn, i.e., “the One who is/being always”] in the bosom of the Father, He has explained Him.” Also applied to the incarnate Son in Romans 9:5 with the same sematic: “Whose are the fathers, and from whom is the Christ according to the flesh, who is [ho ōn, i.e., “the One who is/being always”] over all, God blessed forever. Amen.” The phrase also appears in Revelation 1:8. Although referential identity is not clear (Father or Son), verse 7 clearly refers to the Son, which seems to correlate naturally with verse 8.
As pointed our above, the full theological impact of Jesus’ divine declarative should be linked to the Hebrew phrase ani hu (“I [am] He”), which was rendered by the LXX as egō eimi. Again, the unpredicted egō eimi was a divine title used exclusively by YHWH (e.g., Deut. 32:39; Isa. 41:4; 43:10; 46:4). Unlike Elohim (“God”), the title egō eimi was never applied to men or angels, but to YHWH alone: “See now that I am [egō eimi], and there is no god except Me” (Deut. 32:29, LXX).