Believer's Home Page

Home

A Literal Translation of the New Testament






 

The "I AM ..." Christian Fable

 

By Hal Dekker

 

2009/08/21

 Last page update: 2013/05/28

 

 

In my studies of the ancient Greek texts of the Bible, its language idioms, colloquialisms and figures of speech commonly used among the people during the time of the writing of the new covenant writings, and especially specific grammatical constructions, I have found more than abundant evidence that the traditional Christian teaching about the supposed “I am …” is apparently a mortal-made speculative theory.  Ellipsis is a very, very common figure of speech in the koine Greek language, and maybe the most common one of all.  I wonder how translators of the biblical texts can still be so ignorant of it.  As you may or may not know, certain occurrences of the “I am …” construction in the Greek texts are often rendered into English “translations” so as to make them appear to ascribe Trinitarian theology-based “deity” to Jesus. 

 

Ellipsis, specifically ellipsis of omission, is very commonly used in both the ancient Hebrew and Greek languages, and still is today, and in our own western English.  The “I am …” doctrine, which originated at some time in the past, appears to be based upon the ignorance of theologians, teachers, preachers, church leaders, or whomever is responsible for its promulgation, of the usage by scriptural speakers and writers of the figure of speech ellipsis of omission.   Translators playing ignorant of this figure for the sake of propping up a mortal-made theory born out of ignorance is hardly flattering, to God, His son Christ Jesus, or them, or anyone. 

 

Ellipsis of omission is commonly used for the purpose of brevity, and to not sound redundant in certain grammatical constructions.  The omitted word or words are often signaled by the presence of an article which apparently introduces nothing, which construction is what creates the blank to be filled by a noun or verb already used in the immediately preceding close context. 

 

But, since the ignorance of the past has given place to scriptural speculation, and that speculation has subsequently grown into sacred tradition, apparently it's too late to turn back to the truth of the ancient writers who obviously used the figure very often across virtually each and every subject matter in the holy scriptures.

 

The following English translation of two scriptural examples of Jesus’ use of the common figure ellipsis of omission are based upon literal translations of the United Bible Societies UBS4 eclectic text, from the Literal Idiomatic Translation (LIT) by myself.  As you can see, the LIT verses are in interlinear style, and are literal quotes of what the ancient writers wrote.  The exact morphologies of the Greek text words are presented following their English equivalents, so that the reader can verify the minute accuracy of the literal quote of the ancient writers. 

 

If we regard the importance of the writings of secular authors to be so important to us to quote them, then maybe the ancient writers and the subject matter about which they wrote, the God our heavenly Father and His son Jesus Christ, is important enough to quote as well in an English translation!

 

The legitimate use of the figure of speech ellipsis of omission can be substantiated and verified in the immediate, local and remote contexts of almost any scriptural subject matter in the Bible.  That’s how pervasive its use actually is in both the Hebrew and Greek ancient texts. 

 

In the following two examples, I present in John 8:24 what I believe is the meaning of Jesus’ abbreviated response, “I am …”, back to the Judeans, which response can easily be understood in the immediate context, in the preceding verse 23.

 

For the student of the ancient Biblical texts, a comprehensive study of the figure of speech ellipsis can be found in E. W. Bullinger’s work, Figures of Speech Used In The Bible, 23rd printing, (London: Messrs. Eyre and Spottiswoode, 1898; Grand Rapids, MI: Baker Books, 1968) 1-130. 

 

On page 47 Bullinger begins to give us an explanation of the history of this figure of speech, ellipsis of Omission:

 

“This particular form of ellipsis has a distinct name, BRACHY-LOGIA (βραχυλογια from βραχυς, brachus, short, and λογος, logos, discourse), English, Bra-chyl’-o-gy.  Or from the Latin, BRĒVILOQUENCE, it means brevity of speech or writing, and is used of an ellipsis, in which words are omitted chiefly for the sake of brevity; which words may easily be supplied from the nature of the subject.”

 

John 8:24

 

Jesus’ use of “I am” in John 8:24, the common first person, indicative mood, present tense, active voice to be verb of affirmation (eimi), must be properly understood in any and all of its contexts, in order that the writer’s meanings in the ancient Hebrew and Greek texts may be properly interpreted by the reader. 

 

John 8:23 (LIT/UBS4) And (kai) he was saying (elegen) to them (autois), “You (humeis) are (este) out (ek) of the things (tōn) down below (katō);

 

I (egō) am (eimi) out (ek) of the things (tōn) up high (anō). 

 

You (humeis) are (este) out (ek) of the (tou) cosmos (kosmou) of this (toutou);

 

I (egō) am (eimi) absolutely not (ouk) out (ek) of the (tou) cosmos (kosmou) of this (toutou)!

 

In verse 23 Jesus said he was two things, both of which I have underlined.  So now when we get to verse 24, Jesus is simply reminding them again, when he says, “I am”, that he is those two things which he previously mention.  

 

John 8:24 (LIT/UBS4) Therefore (oun), I enunciated (eipon) to you (humin) that (hoti) you shall cause yourselves to die away (apothaneisthe) in (en) the (tais) sins (hamartiais) of you (humōn)

 

Because (gar) if perhaps (ean) you may not believe (mē pisteusēte) that (hoti) I (egō) am (eimi) [those things], you shall cause yourselves to die away (apothaneisthe) in (en) the (tais) sins (hamartiais) of you (humōn).”

 

In this context, Jesus still is, in verse 24, what he said he was in verse 23, I (egō) am (eimi) out (ek) of the things (tōn) up high (anō)”, andI (egō) am (eimi) absolutely not (ouk) out (ek) of the (tou) cosmos (kosmou) of this (toutou)!”.

 

In our English language we say and use the same idiom constantly.  If I say to some young people, “Who wants to go to McDonalds for lunch, I’m buying?”  And some of them say, “I do!”, they are using the same figure of speech, ellipsis of omission, because all they said back to me was “I do”, instead of saying, “I want to go to McDonalds with you for lunch because you’re buying”.  They don’t need to repeat back to me the whole thing I said, because they know I already understand the question to which their answer is in reference.  Therefore they can speak back to me with brevity, through simply saying, “I do!”, using the common figure of ellipsis.  It's so commonly and often used that people take it for grated that they are using it.  People don't even know that they're using it.  People simply speak things in the ways they've heard them spoken before, or read them, not knowingly using the figure.  Virtually no one says to themselves premeditatedly, "I think I'll use the figure ellipsis in my next sentence." 

 

This is exactly how the figure of speech ellipsis of omission works throughout the entire Word of God, both in the Hebrew and in the Greek texts.  From my translation experience, I believe it may well represent the most common form of ellipsis used by all of the ancient speakers and writers throughout the new covenant writings, and especially by apostle Paul. 

From the apparent attention to detail and accuracy that apostle John demonstrates in all of his writings, as I have seen through my own experience translating his writings, I believe the figure of ellipsis in verse 24 was actually spoken by Jesus, and not simply supplied by John in his quote of what Jesus said.

 

John 8:58

 

In John 8:58 I see Jesus’ response, “I am …” as his figurative, ellipsis of omission, response to the Judeans’ assertion and question to him recorded in John 8:53:  “You are not greater than the father of us, Abraham …”, and “Whom do you make yourself [to be]?”.  The great ongoing issue of many of the Judeans, and especially of their leadership, was that Jesus was absolutely not the promised coming messiah of Gen. 3:15 and subsequent prophecies, and no special being at all, in spite of all of the notable signs, miracles and wonders which the God our heavenly Father performed through him, fulfilling those ancient prophecies.  They adamantly refused to believe him, and subsequently they refused to teach their people that Jesus was the promised coming messiah (John 7:26b).  I believe this is why the issue of who was/is greater, Abraham or Jesus, is the reason for Jesus’ use of the figure ellipsis of omission in verse 58.

 

John 8:51 (LIT/UBS3) Truly (amēn), truly (amēn) I say (legō) to you (humin), if perhaps (ean) anyone (tis) may watchfully keep (tērēsē) the (ton) Word (logon) of me (emon), no, absolutely not may he observe (mē ou theōrēsē) death (thanaton) into (eis) the (ton) age (aiōna)!”

 

John 8:52 (LIT/UBS3) Therefore (oun) the (hoi) Judeans (Ioudaioi) enunciated (eipon) to him (autō), “Now (nun) we have known (egnōkamen) that (hoti) you hold (echeis) a little demon (daimonion)

 

Abraham (Abraam) died away (apethanen), and (kai) the (hoi) prophets (prophētai), and (kai) you (su) say (legeis), ‘If perhaps (ean) anyone (tis) may watchfully keep (tērēsē) the (ton) Word (logon) of me (mou), no, absolutely not may he cause himself to taste (mē ou geusētai) of death (thanatou) into (eis) the (ton) age (aiōna)’?

 

John 8:53 (LIT/UBS3) You (su) are (ei) not (mē) a greater one than (meizōn) the (tou) father (patros) of us (hēmōn), Abraham (Abraam), who (hostis) died away (apethanen), and (kai) the (hoi) prophets (prophētai) died away (apethanon)! 

 

Whom (tina) do you make (poieis) yourself (seauton) [to be]?

 

John 8:54 (LIT/UBS3) Jesus (Iēsous) was caused to make a decision (apekrithē), “If perhaps (ean) I (egō) shall glorify (doxasō) myself (emauton), the (hē) glory (doxa) of me (mou) is (estin) absolutely not one thing (ouden)

 

The (ho) Father (patēr) of me (mou) is (estin) the one (ho) glorifying (doxazōn) me (me), whom (hon) you (humeis) say (legete) that (hoti) He is (estin) God (theos) of us (hēmōn).

 

John 8:55 (LIT/UBS3) And (kai) you have absolutely not known (ouk egnōkate) Him (auton)

 

But (de) I (egō) have seen (oida) Him (auton)

 

And if perhaps (kan) I may enunciate (eipō) that (hoti), ‘I have absolutely not seen (ouk oida) Him (auton)’, I shall cause myself to be (esomai) one like (homoios) you (humin), a false one (pseustēs)

 

BUT (alla), I have seen (oida) Him (auton), and (kai) the (ton) Word (logon) of Him (autou) I watchfully keep (tērō)!

 

John 8:56 (LIT/UBS3) Abraham (Abraam), the (ho) father (patēr) of you (humōn), he caused himself to jump for joy (ēgalliasato) in order that (hina) he may see (idē) the (tēn) day (hēmeran), the one (tēn) of mine (emēn);

 

and (kai) he saw (eiden) [it], and (kai) he was caused to rejoice (echarē)!”

 

John 8:57 (LIT/UBS3) Therefore (oun) the (hoi) Judeans (Ioudaioi) enunciated (eipon) to (pros) him (auton), “You have (echeis) absolutely not yet (oupō) fifty (pentēkonta) years (etē), and (kai) you have gazed at (heōrakas) Abraham (Abraam)!?”

 

John 8:58 (LIT/UBS3) Jesus (Iēsous) enunciated (eipen) to them (autois), “Truly (amēn), truly (amēn) I say (legō) to you (humin), before (prin) Abraham (Abraam) [was] to cause himself to become (genesthai) [a great one], I (egō) am being (eimi) [already]!” 

 

What did Jesus mean when he said, I am being [already]! than Abraham, before Abraham [was] to cause himself to become [a great one] as a righteous one, as the father of all those who believe (Rom. 4:3)?  I believe the following passages of holy scripture answer this question, and explain to us exactly what Jesus meant.

 

In John 1:1b John tells us that in the beginning, “the (ho) Word (logos) was being (ēn) toward (pros) the (ton) God (theon)”.  Pros (toward) is often used as a synonym of both para (alongside), and meta (together with).  And then in verse 14 John tells us that this Word which was “toward (pros) the Father” was “an only genus3439 (monogenous) alongside (para) of [the] Father (patros)”; and that “the (ho) Word (logos) caused itself to become (egeneto) flesh (sarx), and (kai) it tented (eskēnōsen) among (en) us (hēmin). 

 

Jesus’ statement to them, I am [already] being, speaks of his preexistence as a spirit-based being of some kind before God sent him into the cosmos, in which he caused himself to become flesh and carried out his earthly ministry of redemption of mortalkind from the penalty of sin.  This implies his greatness over Abraham, which statement I believe is in response to the Judean’s question to him in verse 53, "whom do you make yourself out to be?" which statement can be substantiated and verified in both the local context of John 1:1-14, and the remote context of Col. 1:15, Heb. 1:1-2, as well as others.  Jesus Christ demonstrated who he was, on account of his heavenly Father working both in and through him, instrumentally.

For scriptural evidence of God making Jesus Christ His domicile, and He subsequently working IN and THROUGH Jesus Christ instrumentally as His mortal agent in this cosmos, see Mark 6:5; Luke 5:17; John 3:2, 5:19-20, 8:16, *29, 9:33, *10:38, *14:10-11, *16-20, 28, 16:32b; *Acts 2:22, 10:38; *2 Cor. 5:18-19; Eph. 3:16-19, 4:6; *Col. 1:19-20, 2:9; 1 John 5:20.

For much more scriptural evidence of the Word’s heavenly pre-existence as a spirit-based being, see Prov. 8:22-31; Dan. 3:25-28; John 1:1-2, 14, 30, 3:13, 31, 6:33, 38, 41, 50-51, 58-62, 8:23-26, 58, 13:3, 16:27-30, 17:5-8, 24; Rom. 8:29; 1 Cor. 10:4, 15:47; Gal. 4:1-5; Eph. 4:8-10, Phil. 2:6-7; Col. 1:15; Heb. 1:4-6, 3:2; 1 Pet. 1:20; 1 John 1:2; Rev. 3:14.

 

I believe apostle John speaks plainly of the Word which was alongside of God in the beginning, before it became His son, which Word became the mortal man Jesus, the promised Christ, which God sent.  Before the Word became flesh and tented among us it assisted the God in the creation of all things (See John 1:3; Col. 1:16-17; Heb. 1:2), including mortalkind (Gen. 1:26), which includes Abraham.

 

At that time in which Jesus Christ became flesh and tented among us he became the Father's only son; because he was the only son of the Father's genus, i.e., His Spirit, who had come to pass in the cosmos up until the day of Pentecost.  BUT, on the day of Pentecost, which Luke recorded in Acts 2:1-47, the God our heavenly Father became the Father of about 3,000 more sons of His own genus, which are those who believed upon the name of Jesus and received the new birth above, the baptism in God's gift of holy Spirit from Christ Jesus (Acts 1:41), which baptism occurred somewhere around 27-29 AD/CE.  Up until the day of Pentecost (Acts 2), on which day God poured out his seed, His Spirit upon all those who believed upon the name of Jesus, until then Jesus was the only begotten son of God, and the first born son of God. 

 

And since that time, through about two thousand more years up until now, the Father has gained many, many more sons of His own genus, through their new birth above, through their baptism from Christ Jesus in God's gift of His holy Spirit.  And so now, since the day of Pentecost, Jesus Christ is now properly referred to as a first-born (prōtotokos) son among many brothers of him (Rom. 8:29).

 

John 1:14 (LIT/UBS4) And (kai) the (ho) Word (logos) caused itself to become (egeneto) flesh (sarx), and (kai) it tented (eskēnōsen) among (en) us (hēmin)

 

And (kai) we caused ourselves to observe (etheasametha) the (tēn) glory (doxan) of him (autou), [the] glory (doxan) as (hōs) an only genus3439 (monogenous) alongside (para) of [the] Father (patros), one full (plērēs) of grace (charotis) and (kai) of Truth (alētheias).

 

Apostle Paul refers to Jesus Christ in Col. 1:

 

Col. 1:13 (LIT/UBS4) [giving thanks to the Father] who (hos) caused Himself to rescue (errusato) us (hēmas) out (ek) of the (tēs) authority (exousias) of the (tou) darkness (skotous);

 

and (kai) He stood [us] together with (metestēsen) [Him] into (eis) the (tēs) Kingdom932 (basileian) of the (tou) son (huiou) [of Him], [out] the (tēs) love (agapēs) of Him (autou);

 

Col. 1:14 (LIT/UBS4) in (en) to whom (hō) we have (echomen) the (tēn) redemption (apolutrōsin), the (tēn) letting go (aphesin) of the (tōn) sins (hamartiōn);

 

Col. 1:15 (LIT/UBS4) [of the son] who (hos) is (estin) an icon (eikōn) of the (tou) God (theou), of the (tou) unseeable (aoratou) [God], a first-born one (prōtotokos) of every (pasēs) created thing (ktiseōs);

 

Col. 1:16a (LIT/UBS4) because (hoti) in (en) him (autō) were created (ektisthē) all the things (ta panta) in (en) the (tois) heavens (ouranois) and (kai) upon (epi) the (tēs) land (gēs), the (ta) seeable things (horata) and (kai) the (ta) unseeable things (aorata)

 

Whether (eite) thrones (thronoi), whether (eite) lordships (kuriotētes), whether (eite) chief ones746 (archai), whether (eite) authorities (exousiai), all things (panta) have been created (ektistai) through (di’) him (autou) and (kai) into (eis) him (auton).

 

Apostle Paul explains that the God, our heavenly Father, worked through (dia) the Word of Him, when the man Jesus was yet in his pre-earthly existence, in a spirit-based form called the Word (logos) of God, to create all things.  The God our heavenly Father did it all instrumentally THROUGH the Word of Him, i.e., the one who instrumentally carried out God's Word, WHEN Jesus was yet in his pre-earthly existent form.  Apostle John verifies and substantiates this as well in John 1:3

 

John 1:3 (LIT/UBS4) Through (di’) [the sake] of him (autou) everything (panta) caused itself to come to pass (egeneto).  

 

And (kai) apart from (chōris) him (autou) but absolutely not one thing caused itself to come to pass (egeneto oude hen) which (ho) has come to pass (gegonen)!

 

To me, this easily explains what Jesus meant when he said, I am [being greater]! than Abraham, before Abraham came to pass.  The God the heavenly Father created all things through (dia) the Word of Him, who in the beginning, before he became flesh, was the Word who was toward (pros) the God. 

 

Heb. 1:1 (LIT/UBS4) The (ho) God (theos), long ago (palai) having spoken (lalēsas) many portions (polumerōs) and (kai) many ways (polutropōs) to the (tois) fathers (patrasin) in (en) the (tois) prophets (prophētais),

 

Heb. 1:2 (LIT/UBS4) over (ep’) last (eschaton) of the (tōn) days (hēmerōn) of these (toutōn) He spoke (elalēsen) to us (hēmin) in (en) a son (huiō);

 

whom (hon) was put in place (ethēke) [as] heir (klēronomon) of all things (pantōn);

 

through (di’) whom (hou) He made (epoiēsen) the (tous) ages (aiōnas)also (kai):

 

The writer of Hebrews, whom I believe is apostle Paul, agrees with and confirms what apostle John has said, and is similar to what Col. 1:13-16 states, that the God and Father made the ages through (dia) the Word of Him, which Word became His son, Jesus Christ.

 

John 16:28 (LIT/UBS4) I came out (exēlthon) [from] alongside (para) of the (tou) Father (patros), and (kai) I have come (elēlutha) into (eis) the (ton) cosmos (kosmon).

 

Again (palin) I let go (aphiēmi) of the (ton) cosmos (kosmon), and (kai) I cause myself to go (poreuomai) to (pros) the (ton) Father (patera).”

 

Not only was Jesus Christ greater than Abraham when he was the Word in the beginning, toward (pros) and alongside (para) of the Father, since the Father created all things through (dia) him, but Jesus Christ has been greater than Abraham ever since then, especially in his earthly ministry with the Father in (en) him doing signs, miracles and wonders through (dia) him (John 5:19, 10:38, 14:10, 14:28, 2 Cor. 5:18-19), and through (dia) whom the ages were made (Heb. 1:2)!  I believe this is why Jesus stated his greatness in the first person, indicative mood, present tense, active voice in both John 8:24 and John 8:58, because at that very moment in his earthly ministry he was still being greater than Abraham! 

 

John 9:8-9

 

In John 9:9, as it is used in many other passages throughout the new covenant texts, we see apostle John uses the "I am" Greek language idiom construction again, but this time quoting what was said by the blind man that Jesus healed.  After the blind man went and washed out the clay into the swimming place of Siloam, he returned looking for Jesus.  But the ones who witnessed the miracle could hardly believe that he was the same one who was previously blind and begging.  Some were having difficulty trusting in and believing what their own eyes saw, seeing but yet still being blind.

 

John 9:8 (LIT/UBS4) Therefore (oun) the (hoi) neighbors (geitones), and (kai) the ones (hoi) observing (theōrountes) him (auton), (the one (to) previous (proteron), that (hoti) he was being (ēn) a beggar (prosaitēs)), were saying (elegon), “Is (estin) this one (houtos) absolutely not (ouch) the one (ho) causing himself to sit down (kathēmenos) and (kai) [be] one begging (prosaitōn)!?”

 

John 9:9 (LIT/UBS4) Other ones (alloi) were saying (elegon) that (hoti), “This one (houtos) is (estin) [the one begging].”

 

Other ones (alloi) were saying (elegon), “Absolutely not (ouchi)!  BUT (alla), [this one] is (estin) one like (homoios) him (autō)!” 

 

That one (ekeinos) was saying (elegen) that (hoti), “I (egō) am (eimi) [the blind one begging]!”

 

Apostle John quotes the one who was blind and begging as saying, "I am".  So then does that mean that the blind and begging man is the God too, just because he spoke using that very common language idiom of brevity, simply identifying himself as the one who was being spoken of by the others? 

 

There are numerous examples of the I am Greek language idiom construction used throughout the entire new covenant texts.  So does that mean that whomever uses it, whenever it is used, that they are referring to themselves a the God?  The use of this idiom is not only very common in the Greek language, but in the Hebrew language as well, as the record in Exod. 3:14 and other records show. 

 

Ex. 3:14 is apparently the foundational I am record used upon which is built the traditional Christian I am fable.   Ex. 3:14 is grossly mistranslated to create the foundation upon which the I am fable is based, and then subsequently the figure of Ellipsis of omission is ignored by virtually all translation cartels to produce the bending and twisting of many other specific scriptural records in the English translations to make the English translations look as though the I am fable can be scripturally substantiated and verified, all in an attempt to support the 4th century mortal-made theory of the 3 in 1 godhead!

 

According to the UBS4 eclectic Greek text from which I translate my LIT, I have identified apostle John's use of the figure of speech Ellipsis of omission three times in verse 9.  They are in brackets, [ ], in which I supply the apparent words omitted so that in English the sense of John's meanings are complete.  I supply the omissions in brackets from the immediate context of the preceding verses, as is inherently required by the language itself. 

 

Here is John 9:9 with the omitted words supplied in yellow, as called for by apostle John's quote of the use of the common idiom by the one healed.  In every day conversation the hearer is required to actually listen and hear what was previously said, and then in their own mind supply the words which are idiomatically meant by the speaker who is using this idiom, as the speaker continues to speak.

 

John 9:9 (LIT/UBS4) Other ones (alloi) were saying (elegon) that (hoti), “This one (houtos) is (estin) [the one begging].”

 

Other ones (alloi) were saying (elegon), “Absolutely not (ouchi)!  BUT (alla), [this one] is (estin) one like (homoios) him (autō)!” 

 

That one (ekeinos) was saying (elegen) that (hoti), “I (egō) am (eimi) [the blind one begging]!”

 

 

Exodus 3:14


The traditional Christian belief about certain I am statements by Jesus Christ, in the new covenant ancient texts of God's Word, is the belief that Jesus is somehow stating that he is the God, in the sense that he is the 2nd "person" of the supposed 3 in 1 godhead, according to the 4th century mortal-made theory of the Trinity, which was ego-maniacally pushed forward by Athanasius.  Apparently this belief is based upon the record in Exod. 3:14.  In Exod. 3:14, when Moses asked the God the heavenly Father what was His name, the Hebrew text literally says,
“I shall become what I shall become”. The verb used is hayeh, meaning to become.  It is a verb indicating an ongoing process of change.  It is in the first person singular imperfect form.  The verb being in the imperfect tense shows that the action of the verb is ongoing, non-ending.  It’s a verb indicating change, the change from one state or thing into another.  Hayeh is in the imperfect form all the way through the ancient texts of the old covenant writings wherever it is used!  In each and everyone of those contexts it is describing a change, a transformation of some kind. 

 

Hayeh is used in the context of Exod. 3:14 in God’s answer to Moses to describe the coming changes in His name into various names, each name describing a category of need of the children of Israel of which He promises to be their sufficiency, to fulfill their needs.  Since then the God the heavenly Father has revealed many various names to the children of Israel, supplying each category of need for them according to their needs implied in His names, according to His covenant promises to the children of Israel.  

 

Chronologically, since announcing His coming names to Moses on the mountain, He has revealed at least nine new names of Himself to the children of Israel, beginning with the name Yehovah-Ropheca.

YEHOVAH-YIREH - Yehovah Shall See And Provide!; First usage, Gen. 22:14
YEHOVAH-ROPHECA - Yehovah Shall Become Our Healer!; First usage, Exod. 15:26
YEHOVAH-NISSI - Yehovah Shall Become Our Banner!; First usage, Exod. 17:15-16
YEHOVAH-MEKADDISHKEM - Yehovah Shall Become Our Sanctifier!; First usage, Exod. 31:13
YEHOVAH-SHALOM - Yehovah Shall become Our Peace!; First usage, Judges 6:24
YEHOVAH-ZEBAOTH - Yehovah of Hosts!; First usage, 1 Sam. 1:3
YEHOVAH-ELYON – Yehovah the most High One!; First usage, Psalm 7:17

YEHOVAH-ROHI - Yehovah Shall Become My Shepherd!; First usage, Psalm 23:1
YEHOVAH-TSIDKENU - Yehovah Shall Become Our Righteousness!; First usage, Jer. 23:5-6
YEHOVAH-SHAMMAH - Yehovah Shall Be There!; First usage, Ezek. 48:35

These are some of the names that the God the heavenly Father became (Heb., hayah) for the children of Israel, to promise, in His NAME, to supply all of their needs. The I AM Trinitarian teaching is based upon this error in translation in Exod. 3:14, and then imaginations gone wild.  "I am" is a to be verb stating a condition of static existence.  Hayah is much more, it is an imperfect to become verb which describes a change in something; and in all of these usages it describes God who can become whatever He needs to become for mankind to be their sufficiency for any and all of their needs.  Since the coming of Jesus Christ, Jesus is now the name, in this age of grace, through which all of our needs can and shall be met.  Everything the God the heavenly Father ever promised is now wrapped up in the name of JESUS Christ.

When the meaning of the verb hayah in Exod. 3:14 is now properly understood, the mortal-made "I am" erroneous contrivance no longer has any footing at all, and can plainly be seen to be nothing but a mortal-made contrivance out of which some egomaniacal "expert" in history tried to make something, adding to God's Word, and turning God's Word into a lie, apparently for his own glorification, and/or for the benefit the devil, the father of all lies (John 8:44).

 

May God the heavenly Father supply all of your needs in and through (dia) His son, Jesus Christ, who was already being before Abraham came into existence, and who was already greater than Abraham.

 

 

Brother Hal Dekker