One of the most stunning scenes in the Gospel of John is when Jesus debates the Jewish leadership at the end of chapter eight and declares, “Truly, truly, I say to you, before Abraham was, I am” (8:58). There is little doubt that this constituted a claim of divinity because in the very next verse we read, “So they picked up stones to throw at him” (8:59).
While there is little doubt that the Jews understood Jesus to be claiming a divine identity, there is some doubt regarding why they believed this. What is the background of Jesus’ “I am” declaration? Most of the time, it is assumed that Jesus is alluding to Ex 3:14 when Yahweh expresses his own name as “I am who I am.”
This is certainly a possibility. But, the Greek constructions are not precisely the same. There is another possibility that is more likely the background of Jesus’ “I am” declarations, namely the book of Isaiah, particularly chapters 40-55. Not only are these chapters formative for early Christian theology (e.g., Is 40:3/Mark 1:3), but they contain some of the most direct declarations of God’s identity as the only true God. And many of these declarations use precisely the same “I am” construction (ego eimi).
A few examples:
Isaiah 41:4 Who has performed and done this, calling the generations from the beginning? I, the LORD, the first, and with the last; I am he (ego eimi).
Isaiah 43:10 “You are my witnesses,” declares the LORD, “and my servant whom I have chosen, that you may know and believe me and understand that I am he (ego eimi). Before me no god was formed, nor shall there be any after me.
Isaiah 48:12 “Listen to me, O Jacob, and Israel, whom I called! I am he (ego eimi); I am the first, and I am the last.
These instances show that Isaiah uses the “I am” language to emphasize God’s exclusive status as the one true God. The phrase, in essence, means “I am [He]” or “I am [the One]” or “I am [the LORD].”
If so, then this brings insight into how John uses the “I am” language outside of John 8:58. For instance, when Jesus is arrested in the garden, he declares in 18:6: “I am he (ego eimi).” While most readers would miss the connection here, the response of the soldiers gives us a clue to what is meant: “When Jesus said to them, ‘I am he (ego eimi)’ they drew back and fell to the ground” (18:6).
The falling back is a contextual clue that Jesus is speaking like God speaks in Isaiah. Thus, there is likely a double entendre here in 18:6. On the one hand Jesus is simply answering the soldiers’ question by saying “I am he [the one you are looking for].” But, on the other hand, he is saying, “I am he [the one true God].”
In the end, the “I am” language in John is a likely reference to God’s self-declarations in Isaiah, and thus a dramatic claim by Jesus to be the one true God of Israel. By appealing to Isaiah, Jesus is not portraying himself as another God, but the one and the same God of the Jews.
Rev. Bryant J. Williams III says
Mike,
There is a clear line of evidence for Jesus using Isaiah as the background for “I am” contra the articles by JW’s and other cultic/heretical groups. See Below. Furthermore, εἰμι is used in the Present and Future Tenses. It is never found in the past tense; thus the use of GINOMAI.
Finally, I find the first use of Ἐγώ εἰμι in Genesis 4:19 to be instructive. Esau’s reply to God’s question on the whereabouts of Abel, “Am I ( Ἐγώ εἰμι) my brother’s keeper?” The reply could be taken as ambigous.
Exod. 3:14 LXX – Ἐγώ εἰμι ὁ ὤν (EGW EIMI hO WN) is found to translate MT אֶֽהְיֶ֖ה (‘EHYEH), but Ὁ ὢν (hO WN – 2X) is used to translate MT אֶֽהְיֶ֖ה (‘EHYEH – 2x)
Deut. 32:39 כִּ֣י אֲנִ֤י אֲנִי֙ ה֔וּא (ki ani ani hu) = ὅτι ἐγώ εἰμι (ki ani ani hu)
Isaiah
41:4 אֲנִ֤י יְהוָה… אֲנִי־הֽוּא׃(ani YHWH…ani hu) = ἐγὼ θεὸς… ἐγώ εἰμι (EGW QEOS…EGW EIMI)
41:10 כִּֽי־אֲנִ֣י אֱלֹהֶ֑יךָ (ki ani eloheyka) = ἐγὼ γάρ εἰμι ὁ θεός σου (EGW GAR EIMI hO QEOS SOU)
41:13 כִּֽי־אֲנִ֣י אֱלֹהֶ֑יךָ (ki ani eloheyka) = ὅτι ἐγὼ ὁ θεός σου (hOTI EGW hO QEOS SOU)
41:17 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος ὁ θεός (EGW KURIOS hO QEOS)
42:6 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος ὁ θεός (EGW KURIOS hO QEOS)
42:8 אֲנִ֥י יְהוָ֖ה ה֣וּא (ani YHWH hu) = ἐγὼ κύριος ὁ θεός (EGW KURIOS hO QEOS)
43:3 כִּ֗י אֲנִי֙ יְהוָ֣ה אֱלֹהֶ֔יךָ (ki ani YHWH eloheyka) = ὅτι ἐγὼ κύριος ὁ θεός σου (EGW KURIOS hO QEOS SOU)
43:10 נְאֻם־יְהוָ֔ה…כִּֽי־אֲנִ֣י ה֔וּא (neum-YHWH…ki-ani hu) = κύριος ὁ θεός… ἐγώ εἰμι (KURIOS hO QEOS…EGW EIMI)
43:11 אָנֹכִ֥י אָנֹכִ֖י יְהוָ֑ה (anoki anoki YHWH) = ἐγὼ ὁ θεός (EGW hO QEOS)
43:12 י נְאֻם־יְהוָ֖ה וַֽאֲנִי־אֵֽל (neum-YHWH weani al-El) = ἐγὼ ὁ θεός (EGW hO QEOS)
43:15 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος ὁ θεὸς (EGW hO QEOS)
43:25 אָנֹכִ֨י אָנֹכִ֥י ה֛וּא (anoki anoki hu) = ἐγώ εἰμι ἐγώ εἰμι (EGW EIMI EGW EIMI)
45:3 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος ὁ θεός (EGW KURIOS hO QEOS)
45:5 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος ὁ θεός (EGW KURIOS hO QEOS)
45:6 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος ὁ θεός (EGW KURIOS hO QEOS)
45:7 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος ὁ θεός (EGW KURIOS hO QEOS)
45:8 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος ὁ θεός (EGW KURIOS hO QEOS)
45:19 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγώ εἰμι ἐγώ εἰμι κύριος λαλῶν (EGW EIMI EGW EIMI KURIOS hO LALWN)
45:21 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ ὁ θεός (EGW hO QEOS)
45:22 אֲנִי־אֵ֖ל (ani el) = ἐγὼ κύριος ὁ θεὸς (EGW EIMI hO QEOS)
46:4 אֲנִ֣י ה֔וּא (ani hu) = ἐγώ εἰμι (EGW EIMI)
46:9 אָנֹכִ֥י אֵל֙ (anoki el) = ἐγώ εἰμι ὁ θεός (EGW EIMI Ho QEOS)
47:8 אֲנִי (ani) = ἐγώ εἰμι (EGW EIMI) (NOTE: NIV “I am, and there is none beside me.”)
47:10 רֹאָ֔נִי i (roani) = ἐγώ εἰμι (EGW EIMI)
48:12 אֲנִי־הוּא֙ אֲנִ֣י רִאשֹׁ֔ון אַ֖ף אֲנִ֥י אַחֲרֹֽון (ani hu ani rishon ani acharon) = ἐγώ εἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα (EGW EIMI PRWTOS, KAI EGW EIMI EIS TON AIWNA)
48:15 אֲנִ֥י אֲנִ֛י (ani ani) = ἐγὼ, … ἐγὼ…( EGW…EGW…)
48:17 אֲנִ֨י יְהוָ֤ה אֱלֹהֶ֙יךָ֙ (ani YHWH eloheyka) = Ἐγώ εἰμι ὁ θεός σου (EGW KURIOS)
49:23 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος (EGW KURIOS)
49:26 אֲנִ֤י יְהוָה֙ (ani YHWH) = ἐγὼ κύριος (EGW KURIOS)
51:12 אָנֹכִ֧י אָנֹכִ֛י ה֖וּא (anoki anoki hu) = ἐγώ εἰμι ἐγώ εἰμι (EGW EIMI EGW EIMI)
51:15 כִּ֗י אֲנִי֙ יְהוָ֣ה אֱלֹהֶ֔יךָ (anoki YHWH eloheyka) = ἐγὼ ὁ θεός σου (EGW hO QEOS SOU)
60:16 כִּ֣י אֲנִ֤י יְהוָה֙ מֹֽושִׁיעֵ֔ךְ (ki-ani YHWH Moshiak) = ἐγὼ κύριος ὁ σῴζων σε (EGW KURIOS hO SWZWN SE)
61:8 כִּ֣י אֲנִ֤י יְהוָה֙ (ki-ani YHWH) = ἐγὼ γάρ εἰμι κύριος (EGW GAR EIMI KURIOS)
Conclusion
1. ἐγώ εἰμι (EGW EIMI) is used 20x (17x in Isaiah) with several verses having double use for emphasis.
You will note that אֲנִ֣י ה֔וּא (ani hu), אָנֹכִ֨י (anoki), אֲנִי֙ יְהוָ֣ה אֱלֹהֶ֔יךָ (ani YHWH eloheyka), אֲנִ֤י יְהוָה (ani YHWH),אֲנִי־אֵ֖ל (ani-EL) are all used interchangeably along with אֲדֹנָ֣י יֱהוִ֔ה (adonai YHWH) etc.
The LXX uses ἐγὼ ὁ θεός (EGW hO QEOS), ἐγώ εἰμι ὁ θεός (EGW EIMI hO QEOS), ἐγώ εἰμι ἐγώ εἰμι (EGW EIMI EGW EIMI), ἐγὼ ὁ κύριος (EGW hO KURIOS), etc. interchangeably, BUT ἐγώ εἰμι (EGW EIMI) is used here more than anywhere else with reference to God = יֱהוִ֔ה (YHWH),אֱלֹהֶ֔יךָ (eloheyka), אֲדֹנָ֣י (adonai), θεός (QEOS), κύριος (KURIOS), etc.
greenbaggins says
Dr. Kruger, I only just found out that you are going to be the next president of RTS Charlotte! I was so happy when I found out. I have been reading your Canon Revisited, and one of many things I appreciate about it is the lack of divisions between the theological disciplines as you address these questions. You address the question as a generalist theologian, like Vos and Warfield, not like so many NT guys today who pooh-pooh systematic theology, as if they don’t have a very evident ST framework. May the Lord bless your new work at RTS Charlotte.
I have been discussing the generalist theologian question with a great many seminary educators. One of the things I have noticed is that there is not always a desire to connect all the disciplines together. This led me to suggest that students should read Richard Muller’s The Study of Theology at the beginning of their seminary curriculum, in order to get a feel for the lay of the land. Then, during their seminary years, they learn the various disciplines, and, at the end, they read Kuyper’s Principles of Sacred Theology, to tie things back together again. What do you think?
Michael Kruger says
Thanks, Lane. Good to hear from you again. And I appreciate the congratulations about my new role (though condolences may be more in order!). I agree that many scholars (and seminaries) divide the disciplines in an unhealthy fashion. One of the distinctives of RTS Charlotte is a serious commitment to the importance of systematic theology even when doing other disciplines. I am glad to hear that you noticed some of that in my book, Canon Revisited (though I expect to be criticized for it by the academy). Your suggestions that first year students read Muller and then later Kuyper is a great one. Thanks for passing it along.
Greg Lanier says
Dr. Kruger,
Hope all is well in Charlotte. Weather turning cooler in Cambridge, but we have been blessed up until now. First few days “on the job” have been a bit overwhelming, but that’s to be expected.
Wanted to chime in briefly here. When thinking through the possible background of Christ’s use of εγώ εἰμι in this passage, how relevant do you think the “before Abraham was” may be to the discussion? For instance, you have a similar construction in Gen 26:24 (LXX) “I am the God of Abraham your father” (Ἐγώ εἰμι ὁ θεὸς Αβρααμ τοῦ πατρός σου). Given that the context of 8:58 deals with a discussion of his Jewish’ opponents appeal to Abraham as their father, this sonship-of-Abraham connection to Gen 26:24 (and similar passages, most of which have the ego eimi construction) seems pertinent. If this is true, then Jesus would at least in some sense be making a claim to be the “same God of the Jews” along covenantal / Abrahamic ties which lie deep in the Torah.
In other words, need we narrow “ego eimi” to Isaiah, or can the connection be traced (grammatically and theologically) along multiple lines?
[For what it’s worth, I think the Exod 3:14 connection is still a good one, unless you want to limit “ego eimi” grammatically to instances without any predicate at all, which may be your point about the constructions not being exactly the same. However, Isa 41:4 could be read as having a prepositional phrase appended to “ego eimi” but preceding it in sentence order after the “kai” (ἐγὼ Θεὸς πρῶτος καὶ εἰς τὰ ἐπερχόμενα ἐγώ εἰμι); oddly, the ESV sticks a semicolon before “I AM,” which seems to mark it off grammatically as a standalone “I am,” but I can’t see how the MT or LXX support that. Moreover, I’m not sure the LXX of Isa 48:12 supports the standalone “I am he” of the ESV here (at least not the one I have in front of me; perhaps there’s a variant). The MT has the same “ani hu” that is often rendered “ego eimi,” but that doesn’t appear to be translated in the LXX (it reads: ῎Ακουέ μου, ᾿Ιακὼβ καὶ ᾿Ισραήλ, ὃν ἐγὼ καλῶ· [*** no ego eimi by itself ***] ἐγώ εἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα ). Of course this raises the question of whether Jesus was quoting LXX or MT…]
Cheers,
Greg
Michael Kruger says
Thanks, Greg. Good to hear from you and glad you are settling into Cambridge. Thanks for the further points on “I am” statements. Yes, my original discussion was restricted to ego eimi without a predicate nominative, thus ruling out passages like Gen 26:24. Of course, as you noted, we could expand the discussion to include uses of ego eimi with predicate nominatives. And these might prove illuminating. But, one of the most noteworthy features of John 8:58 is the lack of predicate nominative.