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Exodus 3:14 (UASV): “God said to Moses, ‘I am what I am.’ And he said, ‘Say this to the sons of Israel: I am has sent me to you.’”
[Or, “I will be what I will be.”]
The interpretation of Exodus 3:14 has been the subject of intense scholarly dispute, largely due to the Hebrew grammar of the phrase אֶהְיֶה אֲשֶׁר אֶהְיֶה (ʾehyeh ʾăšer ʾehyeh). Many traditional and modern translations, such as the KJV (“I AM THAT I AM”) or the ESV (“I AM WHO I AM”), reflect long-standing theological presuppositions, particularly those influenced by later Greek and Latin categories of “being” and “existence.” However, a close linguistic and contextual analysis demonstrates that this verse is not a metaphysical assertion of God’s “being” but a revelation of His covenantal, active presence—His capacity to “become” whatever is necessary to accomplish His will.
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Hebrew Grammar: The Imperfect Verb Form אֶהְיֶה
The key lies in the verb אֶהְיֶה (ʾehyeh), the first-person singular imperfect of היה (hāyâ, “to be, to become”). The imperfect verb in Hebrew often conveys incomplete or future action—“I will be,” “I will become,” or “I shall prove to be.” It does not typically mean “I am” in a present, static sense. Thus, the most natural rendering of אֶהְיֶה is “I will be” rather than “I am.”
The phrase אֶהְיֶה אֲשֶׁר אֶהְיֶה (ʾehyeh ʾăšer ʾehyeh) can be literally translated:
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“I will be who I will be.”
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“I will become what I will become.”
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“I shall prove to be what I shall prove to be.”
Each rendering maintains the force of the imperfect verb, emphasizing God’s dynamic, purposeful action rather than a static ontological declaration.
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Theological Imposition in Translation
Many modern versions render the phrase as “I AM WHO I AM” (NASB, ESV, NIV), and some even stylize it in capital letters (“I AM WHO I AM”) to emphasize supposed theological connections with John 8:58. This capitalization, however, is entirely interpretive and foreign to the Hebrew text. The Hebrew does not present this statement as a divine title in itself but as an explanation of God’s Name revealed in the following verse:
Exodus 3:15 (UASV): “God also said to Moses, ‘Say this to the sons of Israel: Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever, and this is how I am to be remembered throughout all generations.’”
Verse 15 explicitly links the explanation of אֶהְיֶה with the covenant name יְהוָה (Jehovah). Thus, אֶהְיֶה אֲשֶׁר אֶהְיֶה is not introducing a new divine name; rather, it clarifies the meaning of Jehovah—He will become or prove to be all that His people need Him to be.
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The Distinction Between אֶהְיֶה and יְהוָה
The Tetragrammaton (יהוה, YHWH, vocalized as Jehovah) derives from a related root of the verb “to be.” Yet there is a difference:
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אֶהְיֶה is first person: “I will be.”
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יְהוָה is third person: “He will be.”
Thus, God tells Moses, in effect: “Tell them, ‘I will be who I will be’ has sent you.” Then He immediately connects this with His covenant name Jehovah: “Jehovah has sent me to you.” In this way, God defines His Name by His activity, not by abstract metaphysical categories.
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Contrast with Greek and Latin Renderings
The Septuagint renders the phrase as ἐγώ εἰμι ὁ ὤν (egō eimi ho ōn), literally, “I am the One who is” or “I am The Being.” This is already a shift away from the Hebrew’s verbal dynamism toward a philosophical abstraction. Philo of Alexandria and later Christian theologians, influenced by Platonic and Aristotelian categories, read Exodus 3:14 as God’s declaration of pure Being or self-existence.
The Latin Vulgate followed the Greek: ego sum qui sum (“I am who I am”). From there, traditional theology cemented this as a metaphysical proof text of God’s aseity, immutability, and timeless existence. While these doctrines are biblical in other respects, this passage does not articulate them.
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John 8:58 and the Misapplied Connection
John 8:58 (UASV): “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born, I am.’”
The Greek phrase is ἐγώ εἰμι (egō eimi, “I am”). Many theologians and translators link this with Exodus 3:14, suggesting Jesus was claiming to be the “I AM” of the burning bush. Yet several points undermine this connection:
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Verb Tense: Jesus contrasts His existence with Abraham’s beginning. Abraham “came into being” (γενέσθαι, genesthai), but Jesus “is” (ἐγώ εἰμι). The sense may well be “I have been in existence” rather than “I am the I AM.”
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No Article or Title: In Exodus 3:14 LXX, God identifies Himself as ὁ ὤν (“the Being”). Jesus does not use this title; He simply uses egō eimi in a predicative contrast.
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Contextual Meaning: In John’s Gospel, egō eimi occurs frequently without divine overtones (John 6:20; 9:9). The uniqueness of John 8:58 is its temporal contrast, not a direct allusion to Exodus 3:14.
Thus, linking Exodus 3:14’s “I will be” with John 8:58’s “I am” is a theological imposition rather than a linguistic or contextual necessity.
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“I Will Prove to Be” – The Covenant Implications
When Jehovah says, “I will be who I will be,” He assures Moses and Israel that His Name guarantees active fulfillment of His promises. He will prove to be whatever is necessary to deliver His people, guide them, protect them, and bring them into covenant blessing.
This dynamic interpretation is supported by later Scripture:
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Exodus 6:6-7 – Jehovah declares He will “bring out,” “deliver,” “redeem,” and “take” Israel as His people.
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Isaiah 43:10-13 – Jehovah identifies Himself as the One who acts in history: “I am He. Before me no god was formed, nor shall there be any after me.”
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Revelation 1:8 – Jehovah is “the One who is, who was, and who is coming,” again emphasizing His action across time.
Thus, Exodus 3:14 should not be abstracted into Greek philosophical ontology. It is a declaration of God’s covenant faithfulness, His willingness to become what His people need Him to be in order to accomplish His saving purpose.
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Alternative Literal Renderings by Scholars and Versions
Several careful translations and commentators have acknowledged this:
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Leeser: “I WILL BE THAT I WILL BE.”
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Rotherham: “I Will Become whatsoever I please.”
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New Jewish Publication Society Tanakh (NJPS): “I Will Be What I Will Be.”
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UASV (footnote): “Or, I will be what I will be.”
These renderings avoid importing later theological systems into the Hebrew text. They allow the imperfect verb to stand as written, highlighting Jehovah’s progressive self-revelation.
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Conclusion on Translation Philosophy
Exodus 3:14 is not a static declaration of being (“I am”), but a dynamic declaration of becoming: “I will be who I will be.” This emphasizes Jehovah’s freedom, sovereignty, and covenantal faithfulness. The Tetragrammaton (Jehovah) is then explained in light of this self-revelation: He is the God who will always prove to be exactly what His people need in order to fulfill His purposes.
Rendering the phrase as “I AM WHO I AM” not only distorts the Hebrew grammar but also imposes later Greek metaphysical categories upon the text. A truly literal, contextually faithful translation must preserve the imperfect tense: “I will be who I will be” or “I shall prove to be what I shall prove to be.”
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