Exodus 3:14-15

3:14 God said to Moses, “I am that I am.” ¹  And he said, “You must say this ²  to the Israelites, ‘I am has sent me to you.’” 3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord ³  – 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 ⁴  forever, and this is my memorial from generation to generation.’ ⁵ 

Psalms 48:14

48:14 For God, our God, is our defender forever! ⁶ 

He guides ⁷  us! ⁸ 

Psalms 145:1-2

Psalm 145 ⁹ 

A psalm of praise, by David.

145:1 I will extol you, my God, O king!

I will praise your name continually! ¹⁰ 

145:2 Every day I will praise you!

I will praise your name continually! ¹¹ 

[3:14]  ¹ tn The verb form used here is אֶהְיֶה (’ehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (haya, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “I am.” When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say “he is.” Some commentators argue for a future tense translation, “I will be who I will be,” because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that “I am” would be of little help to the Israelites in bondage. But a translation of “I will be” does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (“I am”) he will always be present, even in the future, and so “I am” would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful “I am” with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10-11; 44:6; 45:5-7). Others argue for a causative Hiphil translation of “I will cause to be,” but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, “Exodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,” TJ 1 (1980): 5-20; C. D. Isbell, “The Divine Name ehyeh as a Symbol of Presence in Israelite Tradition,” HAR 2 (1978): 101-18; J. G. Janzen, “What’s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,” Int 33 (1979): 227-39; J. R. Lundbom, “God’s Use of the Idem per Idem to Terminate Debate,” HTR 71 (1978): 193-201; A. R. Millard, “Yw and Yhw Names,” VT 30 (1980): 208-12; and R. Youngblood, “A New Occurrence of the Divine Name ‘I AM,’” JETS 15 (1972): 144-52.

[3:14]  ² tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.

[3:15]  ³ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ⁴ sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).

[3:15]  ⁵ tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).

[48:14]  ⁶ tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”

[48:14]  ⁷ tn The imperfect highlights the characteristic nature of the generalizing statement.

[48:14]  ⁸ tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.

[145:1]  ⁹ sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.

[145:1]  ¹⁰ tn Or, hyperbolically, “forever.”

[145:2]  ¹¹ tn Or, hyperbolically, “forever.”