Exodus 3:14 · Bible study
Exodus 3:14 Commentary: The Meaning of 'I AM WHO I AM'
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore Exodus 3:14 and the divine name 'I AM WHO I AM'. Understand its Hebrew grammar, theological depth, and what it reveals about God's nature and presence.
Research Summary
- Meaning: God reveals himself as self-existent, eternal, and dynamically present with his people, the One who both is and will be.
- Key words: אֶֽהְיֶ֖ה (ehyeh, H1961): Qal imperfect first person singular of הָיָה, 'to be, become, happen', can mean 'I am' or 'I will be'.
- Main debate: Whether the emphasis falls on static being (self-existence, immutability) or dynamic becoming (active, covenantal presence in history). Most commentators hold both.
- Theological theme: God's transcendence (he is independent of creation) and his immanence (he commits to be with his covenant people).
- Best use: Foundational teaching on the nature of God, preparation for understanding the exodus, and a key to Jesus' 'I am' statements in John.
Translation Comparison
BSB Berean Standard Bible 2020
God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.’”
WEB World English Bible 2000
God said to Moses, “I AM WHO I AM,” and he said, “You shall tell the children of Israel this: ‘I AM has sent me to you.’”
KJV King James Version 1769
And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
ASV American Standard Version 1901
And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
YLT Young's Literal Translation 1898
And God saith unto Moses, `I AM THAT WHICH I AM;' He saith also, `Thus dost thou say to the sons of Israel, I AM hath sent me unto you.'
Darby Darby Bible 1890
And God said to Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.
Douay-Rheims Douay-Rheims Bible 1899
God said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.
Translations in other languages (10 available)
Y respondió Dios á Moisés: YO SOY EL QUE SOY. Y dijo: Así dirás á los hijos de Israel: YO SOY me ha enviado á vosotros.
Deus respondeu a Moisés: EU SOU O QUE SOU. E disse: Assim dirás aos filhos de Israel: EU SOU me enviou a vós.
Dieu dit à Moïse: Je suis celui qui suis. Et il ajouta: C’ est ainsi que tu répondras aux enfants d’ Israël: Celui qui s’appelle “ je suis” m’ a envoyé vers vous.
Gott sprach zu Mose: ICH WERDE SEIN, DER ICH SEIN WERDE. Und sprach: Also sollst du den Kindern Israel sagen: ICH WERDE SEIN hat mich zu euch gesandt.
En God zeide tot Mozes: Ik ZAL ZIJN,, Die Ik ZIJN ZAL! Ook zeide Hij: Alzo zult gij tot de kinderen Israels zeggen: Ik ZAL ZIJN heeft mij tot ulieden gezonden!
Iddio disse a Mosè: “Io sono quegli che sono”. Poi disse: “Dirai così ai figliuoli d’Israele: L’Io sono m’ha mandato da voi”.
Tedy rzekł Bóg do Mojżesza: Będę który Będę. I rzekł: Tak powiesz synom Izraelskim: Będę posłał mię do was.
Бог сказал Моисею: Я есмь Сущий. И сказал: так скажи сынам Израилевым: Сущий [Иегова] послал меня к вам.
神 對 摩西 說：「我是 自有永有的」；又說：「你要對以色列 人 這樣 說：『那自有的 打發我 到你們這裡來。』」
And God said to him, I AM WHAT I AM: and he said, Say to the children of Israel, I AM has sent me to you.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 3:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the divine self-designation 'I AM WHO I AM' (אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה) reveals both God's self-existence and his active, faithful presence. The Hebrew verb הָיָה in the Qal imperfect can be read as present or future, so the phrase carries a dynamic range. Calvin, Gill, and Matthew Henry emphasize that it asserts God's eternity, immutability, and self-sufficiency, 'I am what I have been, and I am what I shall be' (Gill). Yet the Cambridge Bible, Keil & Delitzsch, and others stress the promissory aspect: 'I will be what I will be,' pointing to how God will manifest himself in history on behalf of his people. These are not competing readings but two sides of one revelation: the God who is eternal and independent also commits to be present with his covenant people. Both facets are grounded in the same Hebrew phrase, and both serve to strengthen Moses and Israel for the exodus.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Ontological view (self-existence, eternity): The LXX and Targums render the phrase as a statement of being. Calvin, Gill, and Matthew Henry emphasize God's absolute independence and immutability, connecting to verses like Psalm 90:2 and Isaiah 44:6.
- Promissory view (dynamic, future presence): The Cambridge Bible and Keil & Delitzsch argue that the Qal imperfect of הָיָה expresses futurity or habitual action: 'I will be what I will be,' stressing God's active manifestation in history, especially in the exodus (cf. v.12, 'I will be with you').
- Both/and view (most common among modern commentators): Many scholars hold that the phrase deliberately resists reduction to one meaning, combining ontological depth with covenantal promise. This view draws on the immediate context of deliverance (v.15–17) and the broader biblical revelation of God as both eternal and present.
What is clear: God is revealing his name to Moses in response to a request for authority and assurance, and the name grounds Israel's trust in the deliverance to come.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of the Hebrew verb הָיָה (hayah) in this context | The verb indicates being, existence, and ongoing presence. It is the source of the divine name Yahweh and connects to God's promise to be with Moses (Exodus 3:12). | Some (e.g., Calvin, Gill) read it as primarily ontological, 'I am who I am', emphasizing eternal self-existence. Others (e.g., Cambridge Bible, Keil & Delitzsch) read the imperfect as future: 'I will be what I will be,' stressing God's active manifestation in history. |
| Relationship between Ehyeh (I AM) and Yahweh | Both derive from the same Hebrew root (היה) and are used interchangeably in the passage. The name given in v.14 (Ehyeh) is explained as the basis for the memorial name Yahweh in v.15. | Catholic and Orthodox traditions often emphasize the Septuagint rendering 'ἐγώ εἰμι ὁ ὤν' (I am the Being), linking it to pure act. Protestant traditions vary between the ontological and promissory readings, with some seeing a distinction between the name revealed to Moses and the earlier patriarchal knowledge of Yahweh. |
| Whether 'I AM' is a claim to deity or a relational promise | The phrase is both. It distinguishes God from all false gods and affirms his absolute uniqueness. It also grounds Israel's hope because the God who is will act for them. | The emphasis differs by tradition. Reformed commentators (Calvin, Matthew Henry) stress God's independent sovereignty. Wesleyan and evangelical commentators often highlight the pastoral comfort of God's faithful presence. |
Historical & Cultural Context
Moses stands before a burning bush on Mount Horeb, called to lead the enslaved Israelites out of Egypt. He has just received a commission from God (Exodus 3:10) and has asked for a sign and a message (vv.12, 13). Now he anticipates a deeper question from the people: 'What is his name?' This request is not merely for a label. In the ancient Near East, a name was thought to express the character and authority of its bearer. The Egyptians had many named deities, Ra, Osiris, Amun, each with a sphere of influence. Israel, having lived centuries in Egypt, might wonder: what distinguishes the God of their fathers from the gods of their oppressors? Moses himself appears uncertain about the nature of the One who sent him.
The answer God gives is a name that defies pagan categories. Rather than a claim over a domain (sun, Nile, war), God identifies himself as the one who is, and who will be, whatever his people need. The same verb form used in v.12 ('I will be with you') reappears here: אֶֽהְיֶה, 'I am/I will be.' The name is not a definition but an invitation to trust. It echoes the covenant promises to Abraham, Isaac, and Jacob, and it prepares Israel to meet a God who acts in history. In v.15, God adds his personal name Yahweh (related to the same root), linking this revelation to the patriarchal tradition and insisting that this name is his 'memorial to all generations.'
Textual Notes
The consulted sources note no significant textual variants for Exodus 3:14. The Hebrew text is stable across major manuscripts. The Septuagint renders the phrase ἐγώ εἰμι ὁ ὤν ('I am the Being'), which reflects an ontological reading and has been influential in Christian tradition, but this is a translation choice rather than a textual variant.
Reception History
Exodus 3:14 has shaped Christian theology of God from the earliest centuries. The Septuagint rendering ('ἐγώ εἰμι ὁ ὤν') was used by early church fathers such as Athanasius and the Cappadocians to articulate the doctrine of divine simplicity and eternity. In the medieval period, Thomas Aquinas drew on this verse to describe God as 'subsistent being itself' (ipsum esse subsistens). The phrase also influenced Christian liturgy: the 'I AM' statements of Jesus in John's Gospel echo this verse (John 8:58, 18:6), reinforcing the church's confession of Christ's divinity. In worship, the name has been sung in hymns that celebrate God's unchanging nature and faithful presence, such as 'Immortal, Invisible, God Only Wise.' The passage remains a foundation for teaching on who God is, both transcendent and personally near.
Preaching This Verse
Three-point outline
- God reveals himself as the One who truly is. Against the backdrop of Egypt's many gods, 'I AM WHO I AM' declares that only Yahweh has existence in himself. All other beings derive their existence from him. This word grounds our worship in reality, not imagination.
- God reveals himself as the One who will be present. The same Hebrew verb can be future: 'I will be what I will be.' God promises that he will show up for his people in the exodus. He does not just exist abstractly; he enters into history as deliverer.
- God gives his name as a basis for mission. Moses is told to say 'I AM has sent me to you.' The authority of the mission rests on the identity of the sender. When we serve God, we do not go in our own name but in his.
Five-point outline
- Moses' objection prompts a deeper revelation (v.13: 'What is his name?').
- God answers with a name that resists full definition ('I AM WHO I AM').
- The name affirms self-existence and eternal being (he is not a creature).
- The name also promises active, covenant presence (he will be with and for his people).
- The name becomes the foundation for Israel's faith and mission ('Go, tell them I AM has sent you').
Illustration hooks
- A new job or assignment: When someone asks, 'Who sent you?' what name carries enough weight to give you courage? Moses needed a name that would answer every objection. God gave him the Name above all names.
- Identity in a crisis: People often define themselves by what they do or have. God defines himself by simple, absolute being. This frees us from needing to prove ourselves.
Questions your congregation is asking
- Why does God give such a mysterious answer instead of a clear, simple name?
- How does God's self-existence affect my daily trust in him?
- Does 'I AM' refer only to the Father, or does Jesus also claim this name in the New Testament?
Leading a Discussion
This passage is not about satisfying curiosity; it is about building trust. God gives Moses a name that says 'I am who I am' and 'I will be who I will be'. Both are needed for the journey ahead. As you discuss, notice how the grammar of the Hebrew (the Qal imperfect verb) allows both present and future meaning. Neither reading cancels the other; together they reveal a God who is both eternal and personally committed.
Discussion questions
- Read Exodus 3:13, 15. Why does Moses ask for God's name at this point? What does that tell you about the situation of the Israelites?
- The Hebrew phrase 'I AM WHO I AM' can be translated 'I will be what I will be.' How does this change or deepen your understanding of what God is saying?
- Calvin wrote that God 'attributes to himself alone divine glory, because he is self-existent and therefore eternal.' How does that truth affect the way you think about God's power?
- Some commentators focus on God's active presence in history (he 'will be' what his people need). In what areas of your life do you need God to be present right now?
- How does the name 'I AM' connect to the name 'Yahweh' in verse 15? Why would God give both names?
- Jesus later says, 'Before Abraham was, I am' (John 8:58). What does that claim mean for who Jesus is, given this verse?
- When you think of God primarily as 'the One who is', does that make you feel closer to him or more distant? Why?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 6:3 | I appeared to Abraham, to Isaac, and to Jacob, as God Almighty; but by my name Yahweh I was not known to them. |
| Job 11:7 | “Can you fathom the mystery of God? Or can you probe the limits of the Almighty? |
| Psalms 68:4 | Sing to God! Sing praises to his name! Extol him who rides on the clouds: to Yah, his name! Rejoice before him! |
| Psalms 90:2 | Before the mountains were born, before you had formed the earth and the world, even from everlasting to everlasting, you are God. |
| Isaiah 44:6 | This is what Yahweh, the King of Israel, and his Redeemer, Yahweh of Armies, says: “I am the first, and I am the last; and besides me there is no God. |
| Matthew 18:20 | For where two or three are gathered together in my name, there I am in the middle of them.” |
| Matthew 28:20 | teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen. |
| John 8:28 | Jesus therefore said to them, “When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the divine name as first and foremost a declaration of God's eternal self-existence. While the Hebrew phrase can literally mean "I will be what I will be," hinting at God's faithfulness to promises, the core point is that no name fully captures God's nature. The words simply affirm that He exists of Himself.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the name "I am that I am" as expressing absolute, unchanging, and eternal Being itself. He notes that this name was both old, reaching back to earlier revelations, and newly understood in its full meaning and covenant significance through Moses as mediator.
Calvin's Commentaries Reformed 1564
Calvin stresses that God's self-given name "I am" denotes not a moment of existence but eternal, self-sufficient being. He argues that this is the exclusive property of God alone, who cannot share this glory with any creature. All other beings exist only by derivation from the one who truly is.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator argues that the Hebrew phrase translates as "I will be that I will be," not "I am that I am." God reveals Himself as actively present in history, not as abstract being. The name promises that He will prove Himself to be whatever His people need as their story unfolds.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that God reveals Himself as "I Am," signifying His eternal, self-existent being. This name alone is the foundation for Moses' authority: the unchanging God who always is has sent him to deliver Israel.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that "I AM THAT I AM" declares God's self-existence and covers all time—past, present, and future—showing His constancy and faithfulness. He also notes the phrase can be read "I shall be what I shall be," pointing to the incarnate Christ who appeared to Moses.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that Moses asked for God's name not because Israel had forgotten it, but because a name in this context reveals the bearer's nature and actions. God's answer, "I am that I am," declares Him as the absolute, self-determined God, utterly unlike Egypt's many deities, and gives His people unshakable confidence in His saving purposes.
Lange's Commentary Reformed 1857
Lange reads the burning bush as a fire with two faces: it is both the jealous love that purifies and the wrath that consumes. For him the bush burning without being consumed does not mean God protects Israel from the fire, but that He Himself is the fire, turning their Egyptian affliction into a divine work that will ultimately not destroy them.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that Moses, the man most qualified to lead Israel out of Egypt, protests his own inadequacy. For this commentator, such low self-opinion is a mark of true fitness for service: the more capable a person is, the less he thinks of himself.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes that God's name "I AM THAT I AM" reveals his self-existence, unchangeable nature, and faithfulness to promises. He notes that God then gives a more familiar name because the pure self-existent title might puzzle his people.