Revision #13741
Exodus 3:12–15
Localized for English-speaking readers
Status: approved
Changes from the previous English revision
= ## Context
- In Exodus 3, God calls Moses from the midst of the burning bush on Mount Horeb and commands him to lead Israel out of Egypt. When Moses hesitates, asking, "Who am I?" (Exodus 3:11), God replies, "Certainly I will be with thee." He then offers, as the token that He has sent Moses, the promise that the people will serve God upon this mountain. Commentators often note that this sign comes not before obedience but only after the task has been accomplished. When Moses next asks what name of God he should give the people, God identifies Himself as "I AM THAT I AM" and makes known "Jehovah" (YHWH) as His name for ever.
+ In Exodus 3, God calls Moses from the midst of the burning bush on Mount Horeb and commands him to lead Israel out of Egypt. When Moses hesitates, asking, "Who am I?" (Exodus 3:11), God answers, "Certainly I will be with thee" (Exodus 3:12). He then gives, as the token that He has sent Moses, the promise that the people will serve God upon this mountain. Commentators often observe that this sign is given not before obedience but only after the task has been accomplished. When Moses next asks what name of God he should give the people, God identifies Himself as "I AM THAT I AM" and makes known "Jehovah" (YHWH) as His name for ever.
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= ## Interpretation
- - **Ontological reading**: After the Septuagint (the ancient Greek translation) rendered Exodus 3:14 as "I am the one who is," patristic and medieval theologians read the verse as teaching that God exists of Himself, dependent on nothing else (divine aseity). The Korean rendering "seuseuro inneun ja" ("he who exists of himself") likewise reflects this tradition.
- - **Relational and covenantal reading**: The Hebrew *ehyeh asher ehyeh* can also be translated "I am who I am" or "I will be what I will be." Noting that the same verb appears in "I will be with thee" in verse 12, many interpreters read the name as a declaration of God's faithfulness in remaining present with His people throughout history.
- - **Christological reading**: Many Christian interpreters connect this passage with sayings of Jesus such as "I am" in John 8:58 and regard them as revealing the deity of Jesus Christ.
+ - **Ontological reading**: After the Septuagint (the ancient Greek translation) rendered Exodus 3:14 as "I am the one who is," patristic and medieval theologians read the verse as teaching that God exists of Himself, dependent on nothing else (divine aseity). The standard Korean rendering, "he who exists of himself," likewise reflects this tradition.
+ - **Relational and covenantal reading**: The Hebrew *ehyeh asher ehyeh* can also be translated "I am who I am" or "I will be what I will be." Noting that the same verb appears in "I will be with thee" in verse 12, many interpreters read the name as a declaration of God's faithfulness in remaining present with His people in history.
+ - **Christological reading**: Many Christian interpreters connect this passage with sayings of Jesus such as "Before Abraham was, I am" (John 8:58) and regard them as expressions revealing the deity of Jesus Christ.
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= ## Controversies and Issues
- The original pronunciation of the four Hebrew consonants that make up the divine name (YHWH) has not been reliably preserved. Judaism has traditionally avoided pronouncing the name directly, reading it instead as *Adonai* ("Lord"). The form "Jehovah" is generally understood to have arisen from this practice, and scholars have reconstructed a pronunciation closer to "Yahweh." For this reason Korean Bibles differ in their renderings: the New Korean Revised Version uses "Yeohowa" (Jehovah), the Korean Common Translation uses "Yahweh," and the New Korean Standard Version generally renders it "Ju" (the LORD) (see Bible translation controversies). Jehovah's Witnesses (Jehovah's Witnesses) emphasize calling on the name "Jehovah" as central to their faith, whereas most Protestant denominations place greater weight on the character of God to which the name points than on any particular pronunciation.
+ The original pronunciation of the four Hebrew consonants that make up the divine name (YHWH) has not been reliably preserved. Judaism has traditionally avoided pronouncing the name directly, reading it instead as *Adonai* ("Lord"). The form "Jehovah" is generally understood to have arisen from this practice, and scholars have reconstructed a pronunciation closer to "Yahweh." Translations accordingly differ; among Korean Bibles, for example, the New Korean Revised Version uses "Jehovah," the Korean Common Translation uses "Yahweh," and the New Korean Standard Version generally renders the name "the LORD" (see Bible translation controversies). The Jehovah's Witnesses emphasize calling on the name "Jehovah" as central to their faith, whereas most Protestant denominations place greater weight on the character of God to which the name points than on any particular pronunciation.
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= ## In the Korean Church
- The passage is frequently used as a text for sermons on calling, offering the promise "I will be with thee" to those who hesitate after receiving God's call. The expression "the God of Abraham, the God of Isaac, and the God of Jacob" is widely used in prayer and preaching to address God as the One who remains faithful from generation to generation.
+ In Korean Protestant churches, the passage is frequently used as a text for sermons on calling, offering the promise "I will be with thee" to those who hesitate after receiving God's call. The expression "the God of Abraham, the God of Isaac, and the God of Jacob" is widely used in prayer and preaching to address God as the One who remains faithful from generation to generation.
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= ## Related Passages
…
In this passage God, speaking from the burning bush at Mount Horeb, promises Moses that He will be with him and reveals the names "I AM THAT I AM" and "Jehovah" (YHWH). As a central text on the name and being of God, it figures prominently in theological discussion and in debates over Bible translation.
In this passage God, speaking from the burning bush at Mount Horeb, promises Moses that He will be with him and reveals the names "I AM THAT I AM" and "Jehovah" (YHWH). As a central text on the name and being of God, it is frequently discussed in theology and in debates over Bible translation.
Full revision
In this passage God, speaking from the burning bush at Mount Horeb, promises Moses that He will be with him and reveals the names "I AM THAT I AM" and "Jehovah" (YHWH). As a central text on the name and being of God, it is frequently discussed in theology and in debates over Bible translation.
Context
In Exodus 3, God calls Moses from the midst of the burning bush on Mount Horeb and commands him to lead Israel out of Egypt. When Moses hesitates, asking, "Who am I?" (Exodus 3:11), God answers, "Certainly I will be with thee" (Exodus 3:12). He then gives, as the token that He has sent Moses, the promise that the people will serve God upon this mountain. Commentators often observe that this sign is given not before obedience but only after the task has been accomplished. When Moses next asks what name of God he should give the people, God identifies Himself as "I AM THAT I AM" and makes known "Jehovah" (YHWH) as His name for ever.
Interpretation
- Ontological reading: After the Septuagint (the ancient Greek translation) rendered Exodus 3:14 as "I am the one who is," patristic and medieval theologians read the verse as teaching that God exists of Himself, dependent on nothing else (divine aseity). The standard Korean rendering, "he who exists of himself," likewise reflects this tradition.
- Relational and covenantal reading: The Hebrew ehyeh asher ehyeh can also be translated "I am who I am" or "I will be what I will be." Noting that the same verb appears in "I will be with thee" in verse 12, many interpreters read the name as a declaration of God's faithfulness in remaining present with His people in history.
- Christological reading: Many Christian interpreters connect this passage with sayings of Jesus such as "Before Abraham was, I am" (John 8:58) and regard them as expressions revealing the deity of Jesus Christ.
Controversies and Issues
The original pronunciation of the four Hebrew consonants that make up the divine name (YHWH) has not been reliably preserved. Judaism has traditionally avoided pronouncing the name directly, reading it instead as Adonai ("Lord"). The form "Jehovah" is generally understood to have arisen from this practice, and scholars have reconstructed a pronunciation closer to "Yahweh." Translations accordingly differ; among Korean Bibles, for example, the New Korean Revised Version uses "Jehovah," the Korean Common Translation uses "Yahweh," and the New Korean Standard Version generally renders the name "the LORD" (see Bible translation controversies). The Jehovah's Witnesses emphasize calling on the name "Jehovah" as central to their faith, whereas most Protestant denominations place greater weight on the character of God to which the name points than on any particular pronunciation.
In the Korean Church
In Korean Protestant churches, the passage is frequently used as a text for sermons on calling, offering the promise "I will be with thee" to those who hesitate after receiving God's call. The expression "the God of Abraham, the God of Isaac, and the God of Jacob" is widely used in prayer and preaching to address God as the One who remains faithful from generation to generation.
Related Passages