When God told Moses, “I AM WHO I AM,” He was sending a hesitant man back to Egypt to confront Pharaoh. I want to read that declaration with the promise that accompanied it: God Himself would be with Moses and deliver Israel. Understanding whom Moses encountered also prepares us to examine Jesus’ words in John, especially His declaration, “before Abraham was, I AM.”
The Name Revealed at the Burning Bush
Moses had been living in Midian since his earlier intervention in Egypt ended with his flight from Pharaoh. At Horeb, the Angel of the LORD appeared in a flame within a bush. As Moses turned aside to look, God called to him and identified Himself as the God of Abraham, Isaac, and Jacob. Moses was told to remove his sandals because the ground was holy, and he hid his face, afraid to look upon God.
The account identifies the speaker as the Angel of the LORD and then as the LORD and God. I understand this to be a Christophany, an appearance of the eternal Son before He became flesh. That conclusion comes from the speaker’s divine identity in the passage, not simply from the word angel, which means messenger. An ordinary created messenger does not become God by delivering His words.
God had seen Israel’s oppression, heard their cries, and known their sorrows. He said He had come down to deliver them, yet He commissioned Moses to go to Pharaoh. Moses would have to speak and obey while depending on God to accomplish what no human representative could secure on his own. When Moses questioned his fitness for the task, God answered with a promise of His presence.
So He said, "I will certainly be with you. And this shall be a sign to you that I have sent you: When you have brought the people out of Egypt, you shall serve God on this mountain." Then Moses said to God, "Indeed, when I come to the children of Israel and say to them, 'The God of your fathers has sent me to you,' and they say to me, 'What is His name?' what shall I say to them?" And God said to Moses, "I AM WHO I AM." And He said, "Thus you shall say to the children of Israel, 'I AM has sent me to you.'" Moreover God said to Moses, "Thus you shall say to the children of Israel: 'The LORD 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 My memorial to all generations.'
Before Moses asked what name he should give Israel, God said, “I will certainly be with you.” The Hebrew verb ehyeh in that promise is the same first-person form used in “I AM WHO I AM.” The connection keeps us from treating verse 14 as an isolated definition. The One speaking was identifying Himself as the God who would be present to fulfill His covenant.
The NKJV renders ehyeh asher ehyeh as “I AM WHO I AM.” The verbal form can also convey “I will be what I will be,” as the NET translators’ notes discuss. The future sense does not suggest that God is developing into something He has not yet become. His presence and faithfulness would be demonstrated through what He was about to do.
When I describe God as self-existent, I mean He receives His life from no one else. Everything created depends on Him; He has no beginning and no need of something outside Himself to keep Him alive. Pharaoh could neither confer authority on Him nor take it away. Israel’s suffering had not reduced His ability to keep the promise He had made to their fathers.
In verse 15, the name represented by LORD is YHWH. Its four Hebrew consonants are yod, he, waw, and he, which explains the term Tetragrammaton, meaning a four-letter expression. The passage connects YHWH with ehyeh, though the two forms are not grammatically identical and details of the name’s derivation are debated. We can recognize the connection with God’s being and faithfulness without claiming that every linguistic question has been settled.
God joined His name to the identity of the God of Abraham, Isaac, and Jacob. Moses was not introducing Israel to a new Egyptian or Midianite deity. Their fathers’ God was sending him, and the deliverance would make His faithfulness publicly known. “This is My name forever” called Israel to remember and honor this same God through succeeding generations.
Knowing the Name Through God’s Character and Works
Genesis already uses YHWH, including in accounts of the patriarchs. Exodus 3 therefore cannot be treated as the first occurrence of the name in Scripture. That raises a question when God later says He was not known to the fathers by His name LORD.
And God spoke to Moses and said to him: "I am the LORD. I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by My name LORD I was not known to them. I have also established My covenant with them, to give them the land of Canaan, the land of their pilgrimage, in which they were strangers. And I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage, and I have remembered My covenant. Therefore say to the children of Israel: 'I am the LORD; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments. I will take you as My people, and I will be your God. Then you shall know that I am the LORD your God who brings you out from under the burdens of the Egyptians. And I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob; and I will give it to you as a heritage: I am the LORD.'"
I understand that statement through the covenant promises surrounding it. Abraham, Isaac, and Jacob had known the name, but their descendants were about to experience its significance through a deliverance the fathers had not lived to see. God would rescue Israel from bondage, take them as His people, and bring them into the land He had sworn to give. The name would become known through His fulfillment of those promises.
Pharaoh would discover that Egypt could not prevent the LORD from rescuing Israel. The Israelites would learn that generations of waiting had not emptied His covenant of meaning. Knowing His name involved recognizing the One who spoke and then acted according to His word. The study on The Names of Jehovah considers further ways Scripture makes His character known.
After Israel’s sin with the golden calf, God again proclaimed His name to Moses. This time the proclamation expressly described His mercy, patience, truth, and justice.
Now the LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. And the LORD passed before him and proclaimed, "The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children's children to the third and the fourth generation."
The LORD who forgives sin also holds people accountable for it. We cannot divide Him into a merciful God we like and a holy God we would rather avoid. His patience gives sinners an opportunity to repent; it never makes evil innocent. His judgments also do not mean that He has ceased to be merciful.
Psalm 90 speaks of God as God from everlasting to everlasting. He has never needed to develop into deity or improve His character before becoming trustworthy. His name does not authorize a worshiper to invent a god who fits personal preference. Deuteronomy 6 declares that the LORD is one, and Isaiah 42 says He will not give His glory to another or His praise to idols.
Those truths give substance to Jesus’ instruction to pray, “Hallowed be Your name.” To hallow His name is to treat Him as holy. A false oath invokes His authority over a lie. A teacher who says “God told me” to control someone is also misusing His name, even if every syllable is pronounced correctly. Ezekiel 36 describes Israel profaning God’s holy name among the nations through their conduct. We honor Him through honest worship, truthful speech, and behavior consistent with what He has revealed.
In John 17, Jesus says He manifested the Father’s name to His disciples. They already knew biblical names and titles for God. Jesus made the Father known through His words and works, revealing His character, love, and saving purpose. Recognizing God’s character and authority must also guide how we handle questions about the Hebrew name and its English forms.
Jehovah, Yahweh, and LORD
The consonants YHWH are preserved in the Masoretic Text, the traditional Hebrew text transmitted by Jewish scribes. Jewish reading tradition commonly supplied Adonai, meaning Lord, instead of pronouncing the written name. Vowel marks reminded readers to make that substitution. Where Adonai already stood beside YHWH, another pointing directed them to read Elohim, or God. These substitute-reading cues are not evidence that the name originally had the vowels shown by those cues.
The form Jehovah developed through combining the name’s consonants with traditional reading vowels as the form passed into Latin and English usage. It has a long history in Christian speech and English Bible tradition. I use Jehovah in these studies as an established English form. We likewise say Jesus without reproducing the exact first-century pronunciation of His Hebrew name. Using a familiar English form does not require claiming that it preserves the ancient pronunciation syllable for syllable.
Yahweh is a scholarly reconstruction supported by linguistic and historical evidence, including the short form Yah, parts of the name preserved in Hebrew personal names, and ancient transliterations. It is not a form someone invented without reason. Neither should we treat a reconstruction as though four consonants alone established every vowel beyond dispute.
The NKJV normally represents YHWH as LORD in capitals, allowing readers to recognize where the Hebrew name stands. Matthew 5:18 affirms the authority and fulfillment of God’s written Word down to its smallest features. It does not turn vowel marks directing a substitute reading into proof of the name’s original pronunciation. Honoring the text requires us to explain what its features actually do.
We can use Jehovah, prefer Yahweh, write YHWH, or read LORD without making that choice a test of salvation or fellowship. Scripture does not say a believer dishonors God by using one of those reasonable forms. English speakers already use translated and anglicized biblical names. I have no basis for accusing someone of unbelief because he does not share my pronunciation preference.
Nor does any spelling or sound give us control over God. An amulet bearing His name cannot compel Him to act, and neither can a declaration delivered with a preferred pronunciation. Sacred-name claims, mystical spellings, and prosperity declarations become dangerous when they promise such control. We pray to the living God through the Son by the Holy Spirit, asking for His will to be done.
Jesus Speaks as the Life of His People
The LORD’s refusal to share His glory with idols creates a question we must face when we read John. Jesus receives worship and the honor due to God, yet John does not introduce Him as a rival deity. He presents the eternal Son who was with God and was God, and who became flesh. His claims about giving life belong in that setting.
John records seven familiar sayings in which Jesus uses “I am” with an image explaining who He is for His people. We should read them in their particular settings rather than assume the words “I am” prove deity every time someone uses them.
The first saying comes in John 6 after the crowd had eaten the bread Jesus multiplied. They appealed to the manna given in Moses’ day, and Jesus explained who had provided it and what the Father was now giving.
Then Jesus said to them, "Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world." Then they said to Him, "Lord, give us this bread always." And Jesus said to them, "I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.
The Father’s true bread is a Person who gives life to the world. Jesus identifies receiving that bread with coming to Him and believing in Him.
I therefore understand His language about eating in this teaching through His call to faith. Communion does not physically feed us His flesh or cause salvation. It remembers and proclaims His body and blood without repeating His sacrifice. The saving provision is Christ Himself, received by faith.
In John 8:12, Jesus says, “I am the light of the world.” John has already introduced the eternal Word as the true Light, while the Old Testament calls the LORD light and speaks of the Servant bringing light to the Gentiles. Jesus promises His followers the light of life. He offers life to the world through Himself, although people can resist and reject the Light.
John 10 develops another image after Jesus healed a man born blind and the religious leaders expelled that man. Against that treatment, Jesus describes His own care for the sheep.
Jesus first calls Himself the door, providing the only legitimate entrance to salvation and pasture. We do not need to make the single tabernacle curtain in Exodus 26 prove that claim; Jesus explains the access He gives in His own words. He then describes how He cares for those who belong to Him.
"I am the good shepherd. The good shepherd gives His life for the sheep. But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep. I am the good shepherd; and I know My sheep, and am known by My own. As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd. "Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father."
As the Good Shepherd, He takes up a role the Old Testament assigns to the LORD, especially in Psalm 23 and Ezekiel 34. Unlike the hireling who abandons the sheep, He lays down His life for them willingly and has authority to take it again. The other sheep outside Israel’s fold will also be gathered under the one Shepherd. His worldwide work does not mean everyone is automatically saved; His sheep hear His voice and believe.
The Father gives the Son a command, and the Son speaks of knowing and being loved by the Father. Those are real relationships between distinct Persons. They do not make Jesus a created shepherd. He gives His sheep eternal life, and John 10:28-29 promises that no one can snatch them from either His hand or the Father’s hand.
In John 11, after Lazarus had died, Jesus spoke with Martha before going to the tomb. He directed her hope for her brother toward Himself.
Jesus said to her, "Your brother will rise again." Martha said to Him, "I know that he will rise again in the resurrection at the last day." Jesus said to her, "I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?" She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."
Martha believed her brother would rise at the last day. Jesus confirmed her hope by directing her to Himself as the resurrection and the life. When He called Lazarus out of the tomb, He demonstrated authority over bodily death. The miracle also pointed ahead to His own bodily resurrection.
In John 14, after Jesus spoke of His departure, Thomas asked how the disciples could know the way. Jesus answered that He Himself is the way, the truth, and the life, and that no one comes to the Father except through Him. I cannot reconcile that claim with the idea that different religions provide equally saving paths. Christ alone brings us to the Father. He perfectly reveals the Father without being the Father as a Person, and eternal life comes through Him rather than through our merit.
Jesus then called Himself the true vine in John 15, with the Father as the vinedresser. Israel had often been pictured as God’s vineyard but had failed to produce the expected fruit. Now Jesus taught His disciples to depend on Him for the life that produces obedience. They would soon face His arrest and the loss of His visible presence. Remembering His instruction, exercising natural ability, or becoming more determined could not replace living fellowship with Him.
Abiding means remaining in Him; a branch cannot produce fruit independently of the vine. We must distinguish genuine regeneration, or new birth, from a superficial attachment to Jesus. The Holy Spirit indwells and seals every truly born-again believer, who is eternally secure. The fruit of obedience grows from that new life and never purchases it.
Before Abraham Was, I AM
The seven images explain what Jesus gives His people. Returning to His earlier confrontation in John 8, we find a direct claim about His existence before Abraham and His relationship to the God His opponents claimed to serve.
Jesus answered, "If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is your God. Yet you have not known Him, but I know Him. And if I say, 'I do not know Him,' I shall be a liar like you; but I do know Him and keep His word. Your father Abraham rejoiced to see My day, and he saw it and was glad." Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?" Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM." Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by.
The people disputing with Jesus appealed to Abraham as their father while rejecting the One God had sent. Jesus distinguished physical ancestry from doing Abraham’s works, then said Abraham had rejoiced to see His day. They answered by referring to Jesus’ visible human age. Since He was not yet fifty, how could He have seen Abraham?
The Greek words ego eimi mean “I am,” and can be used in an ordinary statement of identification. Here, however, Jesus contrasts Abraham’s coming into being with His own declaration, “I AM.” He claims existence before Abraham in language recalling God’s self-revelation. I understand His hearers’ attempt to stone Him as a response to what they regarded as blasphemy. Their reaction alone does not establish His deity, but it fits the divine force of His claim in the surrounding argument.
I read that declaration alongside John’s opening description of the Word. The Word was already with God and was God in the beginning, and every created thing was made through Him. He therefore cannot be the first member of the creation He brought into existence. Near the Gospel’s end, Thomas addresses the risen Jesus as “my Lord and my God,” and Jesus receives that confession. John consistently presents the Son as fully God while remaining personally distinct from the Father.
Paul also applies Old Testament language about the LORD to Jesus when he explains salvation through faith.
that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says, "Whoever believes on Him will not be put to shame." For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For "whoever calls on the name of the LORD shall be saved."
Romans 10 connects believing in the risen Christ with confessing Jesus as Lord, then quotes Joel’s promise that whoever calls on the name of the LORD will be saved. The same Lord is rich toward Jew and Greek alike. Paul places Jesus within the identity of the LORD who saves, not alongside Him as an unrelated created agent. A person can pronounce Hebrew according to a preferred reconstruction and remain in unbelief; someone speaking another language can truly call upon the Lord Jesus.
Philippians 2 makes a related connection while teaching believers to turn from selfish ambition. Paul describes Christ’s willing humility, His obedience through death, and His exaltation. Isaiah 45 says every knee will bow to the LORD; Paul describes every knee bowing and every tongue confessing Jesus Christ as Lord, to the glory of God the Father. The Son’s honor glorifies the Father rather than depriving Him of what belongs to Him.
Scripture reveals the one God as eternally existing in three equal and eternal Persons: Father, Son, and Holy Spirit. The Father is God, the Son is God, and the Holy Spirit is God, while they remain personally distinct. The Father sends the Son, the Son prays to the Father, and the Father and Son send the Spirit. These relationships cannot be explained as one Person acting out different roles.
That error is called modalism. The opposite error, tritheism, treats the Persons as three independent gods. The Bible teaches neither. Jehovah is the one God whose divine identity the eternal Son shares, and the Holy Spirit is a divine Person rather than an impersonal force. We come to the Father through the Son by the Spirit without dividing God into three gods.
In Matthew 28:19, the singular word “name” includes Father, Son, and Holy Spirit in the command to baptize. Water baptism follows salvation and pictures identification with Christ; it does not create the new birth. The study on The Trinity develops these relationships further.
The Name, the Gospel, and Our Response
We cannot honor God’s name by accepting part of what He reveals and rejecting the rest. Calling the Father Jehovah while treating Jesus as the first creature cannot account for John’s testimony that the Word was God and made all created things. Calling Jesus God while insisting that He is the Father erases the relationships He repeatedly describes. The study on The Deity of Jesus examines the biblical grounds for confessing Him as fully God.
The eternal Son also became fully man. He was born of a virgin, lived without sin, experienced genuine hunger, and wept. His humanity was real, and becoming man did not mean He ceased to be God. Wicked men physically tortured and punished Him before killing Him, while He willingly bore that punishment for our sins in His innocent body. He shed His blood and died, completing His saving work before His bodily resurrection. The Father did not punish, curse, abandon, strike, bruise, or pour wrath on Jesus.
Christ died for the whole world, and God’s offer of salvation is genuine even though people can resist and reject it. Those who repent and believe are forgiven and justified, declared righteous before God, through Christ. They are born again and made new. A preferred pronunciation, religious ancestry, water baptism, moral reform, or knowledge of Hebrew cannot accomplish that new birth.
The Spirit indwells and seals the believer, whose eternal security rests in Christ. A Christian label alone does not prove regeneration, and security gives no permission to defend lawlessness. We should look for the evidence of new life in conduct, without turning obedience into the price of salvation.
Honoring God’s name then reaches into how we teach, speak, and treat people. I have no right to attach His authority to my opinion, use prophetic language to manipulate someone, or make a false promise in His name. If our misuse of His name has harmed others, repentance may require a public correction or practical repair. Reverence cannot be reduced to careful pronunciation while we protect dishonest conduct.
As we read LORD in the Old Testament, we can notice what God says and does, identify the covenant setting, and follow how later Scripture uses the passage. We can also explain our choice of Jehovah or Yahweh honestly while treating other believers with charity. A debate over vowels should not distract us from trusting and obeying the One who has made Himself known.
His promise to Moses was fulfilled when He judged Egypt and delivered Israel. We should not turn that particular commission into a guarantee that every believer will escape hardship. We can trust the same God’s character because His mercy, holiness, and truth have not changed. He does not have to become faithful when trouble arrives; He is already the faithful God to whom we bring it.
My Final Thoughts
I want to know God’s name in the sense Scripture teaches: to recognize who He is, trust what He says, and honor Him in how I live. At the bush He identified Himself as the God of the fathers and promised His presence with Moses. In John we meet the eternal Son who shares that one divine identity and makes the Father known. Our response is to call upon the risen Lord Jesus in faith, receive the life He gives, and bear His name honestly. We can examine disputed pronunciation carefully without making it a condition God has never placed on salvation.