Exodus 3:14

Nova Vulgata

Dixit Deus ad Moysen: "Ego sum qui sum". Ait: "Sic dices filiis Israel: Qui sum misit me ad vos".

Parallel Translations

Clementine Latin Vulgate (1592)
Et ait Dominus Deus ad serpentem : Quia fecisti hoc, maledictus es inter omnia animantia, et bestias terr� : super pectus tuum gradieris, et terram comedes cunctis diebus vit� tu�.

Jerome's Latin Vulgate (405)
Dixit Deus ad Moysen: Ego sum qui sum. Ait: Sic dices filiis Isra�l: Qui est, misit me ad vos.

Bible Verse Review
  from Treasury of Scripure Knowledge

I AM hath: Exodus 6:3, Job 11:7, Psalms 68:4, Psalms 90:2, Isaiah 44:6, Matthew 18:20, Matthew 28:20, John 8:58, 2 Corinthians 1:20, Hebrews 13:8, Revelation 1:4, Revelation 1:8, Revelation 1:17, Revelation 4:8

Reciprocal: Exodus 3:6 - I am Exodus 3:13 - What is his name Exodus 23:21 - my name Deuteronomy 28:58 - fear this glorious Psalms 50:21 - that I was altogether such an one as thyself Psalms 102:26 - endure Proverbs 17:6 - and the Jeremiah 33:2 - the Lord Amos 9:6 - The Lord Micah 4:5 - the name Malachi 3:6 - I am John 5:26 - hath life Acts 7:34 - And now 2 Corinthians 1:19 - was not 1 Timothy 6:16 - only Hebrews 1:12 - but

Gill's Notes on the Bible

And God said unto Moses, I am that I am,.... This signifies the real being of God, his self-existence, and that he is the Being of beings; as also it denotes his eternity and immutability, and his constancy and faithfulness in fulfilling his promises, for it includes all time, past, present, and to come; and the sense is, not only I am what I am at present, but I am what I have been, and I am what I shall be, and shall be what I am. The Platonists and Pythagoreans seem to have borrowed their το ον from hence, which expresses with them the eternal and invariable Being; and so the Septuagint version here is

ο ων: it is said z, that the temple of Minerva at Sais, a city of Egypt, had this inscription on it,

"I am all that exists, is, and shall be.''

And on the temple of Apollo at Delphos was written ει, the contraction of ειμι, "I am" a. Our Lord seems to refer to this name, John 8:58, and indeed is the person that now appeared; and the words may be rendered, "I shall be what I shall be" b the incarnate God, God manifest in the flesh:

thus shalt thou say unto the children of Israel, I AM hath sent me unto you; or as the Targum of Jonathan has it,

"I am he that is, and that shall be.''

This is the name Ehjeh, or Jehovah, Moses is empowered to make use of, and to declare, as the name of the Great God by whom he was sent; and which might serve both to encourage him, and strengthen the faith of the Israelites, that they should be delivered by him.

z Phutarch. de Iside & Osir. a Plato in Timaeo. b אהיה אשר אהיה "ero qui ero", Pagninus, Montanus, Fagius, Vatablus.

Barnes' Notes on the Bible

I am that I am - That is, “I am what I am.” The words express absolute, and therefore unchanging and eternal Being. The name, which Moses was thus commissioned to use, was at once new and old; old in its connection with previous revelations; new in its full interpretation, and in its bearing upon the covenant of which Moses was the destined mediator.

Clarke's Notes on the Bible

Verse Exodus 3:14. I AM THAT I AM — אהיה אשר אהיה EHEYEH asher EHEYEH. These words have been variously understood. The Vulgate translates EGO SUM QUI SUM, I am who am. The Septuagint, Εγω ειμι ὁ Ων, I am he who exists. The Syriac, the Persic, and the Chaldee preserve the original words without any gloss. The Arabic paraphrases them, The Eternal, who passes not away; which is the same interpretation given by Abul Farajius, who also preserves the original words, and gives the above as their interpretation. The Targum of Jonathan, and the Jerusalem Targum paraphrase the words thus: "He who spake, and the world was; who spake, and all things existed." As the original words literally signify, I will be what I will be, some have supposed that God simply designed to inform Moses, that what he had been to his fathers Abraham, Isaac, and Jacob, he would be to him and the Israelites; and that he would perform the promises he had made to his fathers, by giving their descendants the promised land. It is difficult to put a meaning on the words; they seem intended to point out the eternity and self-existence of God. Plato, in his Parmenides, where he treats sublimely of the nature of God, says, Ουδ' αρα ονομα εστιν αυτῳ, nothing can express his nature; therefore no name can be attributed to him. See the conclusion of this chapter, Exodus 3:22. and on the word Jehovah, Exodus 34:6; Exodus 34:7.