Keluaran 3:14-15

3:14 God said to Moses, “I am that I am.” ¹  And he said, “You must say this ²  to the Israelites, ‘I am has sent me to you.’” 3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord ³  – the 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 ⁴  forever, and this is my memorial from generation to generation.’ ⁵ 

Keluaran 4:5

4:5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”

Keluaran 29:45

29:45 I will reside ⁶  among the Israelites, and I will be their God,

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ⁷  to Abram, ⁸ 

“Go out ⁹  from your country, your relatives, and your father’s household

to the land that I will show you. ¹⁰ 

Kejadian 12:7

12:7 The Lord appeared to Abram and said, “To your descendants ¹¹  I will give this land.” So Abram ¹²  built an altar there to the Lord, who had appeared to him.

Kejadian 17:7-8

17:7 I will confirm ¹³  my covenant as a perpetual ¹⁴  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ¹⁵  17:8 I will give the whole land of Canaan – the land where you are now residing ¹⁶  – to you and your descendants after you as a permanent ¹⁷  possession. I will be their God.”

Kejadian 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Kejadian 28:13

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ¹⁸  I will give you and your descendants the ground ¹⁹  you are lying on.

Kejadian 31:42

31:42 If the God of my father – the God of Abraham, the one whom Isaac fears ²⁰  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, ²¹  and he rebuked you last night.”

Kejadian 32:9

32:9 Then Jacob prayed, ²²  “O God of my father Abraham, God of my father Isaac, O Lord, you said ²³  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ²⁴ 

Kejadian 32:1

Jacob Wrestles at Peniel

32:1 So Jacob went on his way and the angels of God ²⁵  met him.

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ²⁶  Paul ²⁷  departed from ²⁸  Athens ²⁹  and went to Corinth. ³⁰ 

Ester 3:4

3:4 And after they had spoken to him day after day ³¹  without his paying any attention to them, they informed Haman to see whether this attitude on Mordecai’s part would be permitted. ³²  Furthermore, he had disclosed to them that he was a Jew. ³³ 

Mazmur 132:2

132:2 and how he made a vow to the Lord,

and swore an oath to the powerful ruler of Jacob. ³⁴ 

Yeremia 24:7

24:7 I will give them the desire to acknowledge that I ³⁵  am the Lord. I will be their God and they will be my people. For they will wholeheartedly ³⁶  return to me.’

Yeremia 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ³⁷  after I plant them back in the land,” ³⁸  says the Lord. ³⁹  “I will ⁴⁰  put my law within them ⁴¹  and write it on their hearts and minds. ⁴²  I will be their God and they will be my people. ⁴³ 

Yeremia 32:38

32:38 They will be my people, and I will be their God. ⁴⁴ 

Yehezkiel 11:20

11:20 so that they may follow my statutes and observe my regulations and carry them out. Then they will be my people, and I will be their God. ⁴⁵ 

Zakharia 8:8

8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, ⁴⁶  in truth and righteousness.’

Matius 22:32

22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ⁴⁷  He is not the God of the dead but of the living!” ⁴⁸ 

Markus 12:26

12:26 Now as for the dead being raised, ⁴⁹  have you not read in the book of Moses, in the passage about the bush, ⁵⁰  how God said to him, ‘I am the God of Abraham, the ⁵¹  God of Isaac, and the God of Jacob’? ⁵² 

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ⁵³  in the passage about the bush, ⁵⁴  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ⁵⁵ 

Kisah Para Rasul 7:32

7:32 ‘I am the God of your forefathers, ⁵⁶  the God of Abraham, Isaac, ⁵⁷  and Jacob.’ ⁵⁸  Moses began to tremble and did not dare to look more closely. ⁵⁹ 

Kisah Para Rasul 7:32

7:32 ‘I am the God of your forefathers, ⁶⁰  the God of Abraham, Isaac, ⁶¹  and Jacob.’ ⁶²  Moses began to tremble and did not dare to look more closely. ⁶³ 

[3:14]  ¹ tn The verb form used here is אֶהְיֶה (’ehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (haya, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “I am.” When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say “he is.” Some commentators argue for a future tense translation, “I will be who I will be,” because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that “I am” would be of little help to the Israelites in bondage. But a translation of “I will be” does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (“I am”) he will always be present, even in the future, and so “I am” would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful “I am” with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10-11; 44:6; 45:5-7). Others argue for a causative Hiphil translation of “I will cause to be,” but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, “Exodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,” TJ 1 (1980): 5-20; C. D. Isbell, “The Divine Name ehyeh as a Symbol of Presence in Israelite Tradition,” HAR 2 (1978): 101-18; J. G. Janzen, “What’s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,” Int 33 (1979): 227-39; J. R. Lundbom, “God’s Use of the Idem per Idem to Terminate Debate,” HTR 71 (1978): 193-201; A. R. Millard, “Yw and Yhw Names,” VT 30 (1980): 208-12; and R. Youngblood, “A New Occurrence of the Divine Name ‘I AM,’” JETS 15 (1972): 144-52.

[3:14]  ² tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.

[3:15]  ³ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ⁴ sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).

[3:15]  ⁵ tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).

[29:45]  ⁶ tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.

[12:1]  ⁷ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ⁸ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ⁹ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ¹⁰ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[12:7]  ¹¹ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[12:7]  ¹² tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

[17:7]  ¹³ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ¹⁴ tn Or “as an eternal.”

[17:7]  ¹⁵ tn Heb “to be to you for God and to your descendants after you.”

[17:8]  ¹⁶ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ¹⁷ tn Or “as an eternal.”

[28:13]  ¹⁸ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ¹⁹ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[31:42]  ²⁰ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  ²¹ tn Heb “My oppression and the work of my hands God saw.”

[32:9]  ²² tn Heb “said.”

[32:9]  ²³ tn Heb “the one who said.”

[32:9]  ²⁴ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[32:1]  ²⁵ sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.

[18:1]  ²⁶ tn Grk “After these things.”

[18:1]  ²⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²⁸ tn Or “Paul left.”

[18:1]  ²⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ³⁰ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[3:4]  ³¹ sn Mordecai’s position in the service of the king brought him into regular contact with these royal officials. Because of this association the officials would have found ample opportunity to complain of Mordecai’s refusal to honor Haman by bowing down before him.

[3:4]  ³² tn Heb “Will the matters of Mordecai stand?”; NASB “to see whether Mordecai’s reason would stand.”

[3:4]  ³³ sn This disclosure of Jewish identity is a reversal of the practice mentioned in 1:10, 20.

[132:2]  ³⁴ tn Heb “the powerful [one] of Jacob.”

[24:7]  ³⁵ tn Heb “I will give them a heart to know me that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.

[24:7]  ³⁶ tn Heb “with all their heart.”

[31:33]  ³⁷ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ³⁸ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ³⁹ tn Heb “Oracle of the Lord.”

[31:33]  ⁴⁰ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ⁴¹ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ⁴² tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ⁴³ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[32:38]  ⁴⁴ sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.

[11:20]  ⁴⁵ sn The expression They will be my people, and I will be their God occurs as a promise to Abraham (Gen 17:8), Moses (Exod 6:7), and the nation (Exod 29:45).

[8:8]  ⁴⁶ sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33).

[22:32]  ⁴⁷ sn A quotation from Exod 3:6.

[22:32]  ⁴⁸ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[12:26]  ⁴⁹ tn Grk “Now as for the dead that they are raised.”

[12:26]  ⁵⁰ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ⁵¹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ⁵² sn A quotation from Exod 3:6.

[20:37]  ⁵³ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ⁵⁴ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ⁵⁵ sn A quotation from Exod 3:6.

[7:32]  ⁵⁶ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁵⁷ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ⁵⁸ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁵⁹ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:32]  ⁶⁰ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁶¹ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ⁶² sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁶³ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).