'Ehyeh asher 'Ehyeh': An Analysis of the Divine Name in its Narrative, Linguistic, and Theological Contexts

Introduction

This report provides an exhaustive analysis of the divine self-revelation in the Hebrew Bible, Exodus 3:14, a phrase commonly translated as "I am that I am." This pivotal moment in religious history is far more than the simple disclosure of a name. It is a complex theological statement whose profound meaning is revealed through a multi-disciplinary approach, integrating narrative context, linguistic analysis, philosophical interpretation, and comparative Ancient Near Eastern (ANE) religion. This analysis will argue that the phrase Ehyeh asher Ehyeh and the associated proper name YHWH are not merely identifiers but a foundational principle. The central thesis of this report is that this moment marks a pivotal redefinition of divinity, shifting the concept of God from a functional, mythological being operating within the cosmos to the singular, absolute ground of all being. This self-revelation is not an abstract pronouncement but a direct, powerful response to a specific human crisis, establishing a new paradigm for understanding the relationship between the divine and the created world.

The Theophany at Horeb: Narrative and Contextual Analysis

The revelation of the divine name is embedded within a rich narrative of personal crisis and divine commission. To understand the name's significance, one must first analyze the context in which it is given, as the utterance is a direct and specific answer to the profound questions raised by its human recipient, Moses.

The Setting: From Royal Fugitive to Wilderness Shepherd

The narrative of Exodus 3 opens with Moses in a state of profound displacement. Once a prince of Egypt, he is now a fugitive, having fled after killing an Egyptian overseer. He has found refuge in the land of Midian, where he has become a shepherd for his father-in-law, Jethro.1 This background is critical; Moses is a man caught between two identities—Hebrew by birth, Egyptian by upbringing—belonging fully to neither. He is politically powerless and personally adrift when he leads his flock to "Horeb, the mountain of God," a location that the text retroactively imbues with sanctity.1 This setting of wilderness and isolation provides the backdrop for a direct, unmediated encounter with the divine, far from the complex pantheons and established religious structures of Egypt.

The Encounter: The Unconsumed Bush

The divine initiative begins not with a voice, but with a visual paradox: a bush that is engulfed in flames yet remains unconsumed.1 This phenomenon, a "strange sight," piques Moses' curiosity. The text explicitly states that it is only when "the LORD saw that he had gone over to look" that God calls out to him.1 This detail establishes a crucial dynamic for divine revelation: it requires human attention, curiosity, and a willingness to engage with the inexplicable. God's first command to Moses is to remove his sandals, for the place he is standing has been consecrated by the divine presence and is now "holy ground".3 This act demarcates the sacred from the profane and establishes the immense gap between the human and the divine.

The Commission and Moses' Objections

Before commissioning Moses, God identifies Himself in relational and historical terms: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob".1 This initial self-identification grounds the revelation in the ancestral covenant history of the Israelite people. God then declares His intention to liberate the Israelites from their oppression in Egypt and commissions Moses as His agent.1 Moses' response is not acceptance but a series of profound objections that stem from his own sense of inadequacy and the political realities of the task. These objections are the direct impetus for the revelation of the name.

1. Objection 1: "Who am I?" (Exodus 3:11): Moses' first question is a crisis of personal identity and status. As a fugitive shepherd, he feels utterly insignificant in the face of Pharaoh, the most powerful monarch in the region.5 He is thinking in terms of a "quantitative power continuum" where he ranks far below the king he is meant to confront.5 God's response does not attempt to build Moses' self-esteem. Instead, it shifts the entire basis of the equation away from Moses' identity to God's own: "I will be with you" (Hebrew: Ehyeh immakh).2 This promise of divine presence is the foundational answer to human inadequacy.

2. Objection 2: "What is his name?" (Exodus 3:13): Moses' second question addresses the crisis of authority. He anticipates that the enslaved Israelites, steeped in the polytheistic culture of Egypt, will demand to know the name of the deity who has sent him.3 In the ancient world, knowing a name was synonymous with knowing a being's essence and having access to its power. Scholars note that Moses is not asking for a name the Israelites would already recognize; God had already provided the ancestral title, "the God of your fathers".5 Rather, Moses is asking for a name of power, a name that carries the authority to legitimize his mission and to be effective against the gods of Egypt.5

The Revelation as a Direct Answer

The divine self-declaration 'Ehyeh asher 'Ehyeh' is, therefore, not an abstract ontological statement delivered in a vacuum. It is a direct and multifaceted answer to Moses' specific anxieties.5 The choice of the verb 'ehyeh' ("I will be" / "I am") in the name directly echoes the verb used in the promise of presence, 'Ehyeh immakh' ("I will be with you"). The revelation of the name is thus inextricably linked to the promise of divine presence. The name itself is the promise. It communicates to Moses that the very essence of the God sending him is "Being-With" and "Active Presence." This reframes the name from a purely philosophical concept to a profound covenantal assurance. The Hebrews languishing under Egyptian slavery did not need a lecture on divine aseity; they needed to know that their God was present with them and would act decisively on their behalf.8 The name serves as the ultimate credential, addressing both Moses' personal inadequacy and his need for legitimate authority.

Deconstructing the Divine Utterance: A Grammatical Exploration of 'Ehyeh asher 'Ehyeh'

The profound theological depth of God's self-revelation is encoded in the grammatical structure of the Hebrew phrase itself. Its ambiguity is not a flaw in the text but a deliberate feature that allows for a spectrum of meaning that has been explored for millennia. A rigorous linguistic analysis is essential to understanding its many layers.

The Root Verb hayah: More Than "To Be"

The foundation of the phrase is the Hebrew root verb hayah ($הָיָה$). While often translated simply as "to be," its semantic range is significantly broader and more dynamic than the English copula. Hayah can mean to exist, to become, to come to pass, or to happen.11 Crucially, in many biblical contexts, it denotes not just static existence but manifest existence—the active appearance or presence of a thing.10 A prime example is in Genesis 1:3, where God's command "Let there be light" uses a form of hayah ($y_ehiy 'or$). This does not mean that light should simply exist in an abstract sense, but that it should come into being, appear, and manifest itself in the created order.10 This dynamic quality is central to understanding the divine name derived from it.

The Imperfective Aspect: Unfinished Action

The specific form used in Exodus 3:14, 'ehyeh' ($אֶהְיֶה$), is the first-person singular imperfective of hayah.15 The verbal system of Biblical Hebrew is primarily aspectual rather than tensed. The perfect aspect denotes a completed action, while the imperfective aspect denotes an action that is ongoing, repeated, habitual, or not yet completed.15 This grammatical feature is the source of the phrase's primary ambiguity:

• It can be rendered in the present tense ("I am"), emphasizing God's continuous, eternal presence and self-sufficiency.15

• It can be rendered in the future tense ("I will be"), suggesting a progressive revelation of God's character through His future actions in history. Many scholars favor this translation as more linguistically precise, arguing that God is promising to show the Israelites who He is through the coming events of the Exodus.11

• It can also be rendered as a modal form, such as "I could be" or "I would be," although this is less common.15

While Modern Hebrew uses this form for the future tense, Biblical Hebrew grammar is more fluid. The absence of a waw-consecutive prefix ($וַ־$), which would definitively mark the verb's aspect, leaves the temporal meaning open to interpretation.15

The Relative Pronoun 'asher': A Flexible Connector

The word 'asher' ($אֲשֶׁר$) is a relative pronoun whose precise meaning—"that," "who," "which," or "where"—is determined by its immediate context.15 Its inherent flexibility adds another layer of ambiguity to the phrase, allowing the relationship between the two instances of 'ehyeh' to be understood in several ways.

The Spectrum of Translation and Interpretation

The combination of these three grammatical elements—the dynamic verb hayah, the temporally ambiguous imperfective aspect, and the flexible pronoun 'asher'—generates a wide spectrum of legitimate translations, each with distinct theological implications.15 These interpretations can be grouped into several major categories:

• Ontological/Existential: The most traditional rendering, "I am who I am" or "I am the Existing One," emphasizes God's aseity (self-existence), eternality, and unchanging nature. This interpretation found early support in the Septuagint, the ancient Greek translation of the Hebrew Bible, which rendered the phrase as ego eimi ho on ($ἐγώ εἰμι ὁ ὤν$), meaning "I am the Being One" or "I am the one who is".10 This philosophical reading defines God as the ultimate, uncreated reality.

• Covenantal/Promissory: Translations like "I will be what I will be" or the related idea "I will be there howsoever I will be there" connect the name directly to God's promise to be present with Israel and to act on their behalf.10 God's being is defined by His active, faithful presence with His people.

• Evasive/Transcendent: The phrase can also be interpreted as a deliberate evasion, a statement of divine incomparability. In this view, "I am who I am" is God's way of saying that He cannot be defined or limited by human language or categories.9 He is who He is, beyond all definition.

• Causative: Some interpretations, such as "I create what(ever) I create" or "I will be what tomorrow demands," link the name to God's absolute power as Creator.15 This reading emphasizes God's freedom and sovereignty to bring into being whatever He wills.

The following table systematically deconstructs the phrase to illustrate how these grammatical nuances lead to such diverse theological interpretations.

Hebrew Component

Transliteration

Grammatical Analysis

Semantic Range

Resulting Translations & Interpretive Focus

$אֶהְיֶה$

'Ehyeh'

1st Person Sg. Imperfective of hayah ("to be")

"I am," "I will be," "I become," "I cause to be"

Ontological: "I am..." (Emphasizes eternal, unchanging being)

$אֲשֶׁר$

'asher'

Relative Pronoun

"who," "that," "which," "where"

Promissory/Dynamic: "I will be..." (Focuses on future action and relationship)

$אֶהְיֶה$

'Ehyeh'

1st Person Sg. Imperfective of hayah ("to be")

"I am," "I will be," "I become," "I cause to be"

Transcendent: "...who I am" (Highlights divine mystery and incomparability)

This linguistic richness is not a sign of textual confusion but of theological depth. The name itself, in its very grammar, resists a single, simple definition, instead pointing toward a divine reality that is simultaneously eternal and dynamic, present and future, definable and utterly transcendent.

From Divine Speech to Divine Name: The Etymological Link Between 'Ehyeh' and YHWH

The revelation in Exodus 3 does not end with the enigmatic phrase 'Ehyeh asher 'Ehyeh'. The subsequent verses build upon it, transitioning from a first-person divine utterance to the third-person proper name by which God will be known for all generations: YHWH. This transition is not arbitrary; it is a direct morphological and theological development that solidifies the meaning of God's name.

The Three-Part Answer

A careful reading of Exodus 3:14-15 reveals that God's response to Moses' question is a structured, three-part progression that moves from explanation to designation 8:

1. The Essential Explanation (for Moses): "God said to Moses, 'Ehyeh asher 'Ehyeh'" (v. 14a). This is the foundational, albeit mysterious, statement of divine nature, seemingly given to Moses himself to contemplate.

2. The First-Person Name (for Israel): "And he said, 'Say this to the people of Israel: 'Ehyeh' has sent me to you'" (v. 14b). Here, the verb itself is condensed into a name. Moses is to tell the people that "I AM" or "I WILL BE" is the one who sent him.

3. The Third-Person Eternal Name (for all generations): "God also said to Moses, 'Say this to the people of Israel: YHWH... has sent me to you. This is my name forever...'" (v. 15). This final statement establishes the proper name, YHWH, as the memorial name for the community.

The clear parallel structure between the commands in verses 14b and 15—"Say this... 'Ehyeh' has sent me" and "Say this... YHWH has sent me"—strongly implies that 'Ehyeh' and YHWH are two forms of the same name, representing the same divine reality.8

The Morphological Shift from First to Third Person

The connection between 'Ehyeh' and YHWH is rooted in the morphology of the Hebrew verb hayah ("to be").23 The shift is a standard grammatical change from the first to the third person:

• ’Ehyeh ($אֶהְיֶה$) begins with the letter aleph ($א$), which is the standard prefix for the first-person singular imperfective ("I am" / "I will be").16

• YHWH ($יהוה$) begins with the letter yod ($י$), which is the standard prefix for the third-person masculine singular imperfective ("He is" / "He will be").16

Thus, 'Ehyeh' is the name God uses when speaking of Himself, while YHWH is the proper name by which the community is to speak of Him.16 The name the people use is a direct reflection of God's own self-declaration.

The Tetragrammaton (YHWH): Etymology and Pronunciation

The four-letter name YHWH ($יהוה$) is known as the Tetragrammaton, a Greek term meaning "four-letter word".26 Over time, a sense of religious awe and a strict interpretation of the Third Commandment led to a prohibition against pronouncing this sacred name.24 When reading scripture aloud, Jewish tradition substituted the title Adonai ("my Lord") or, in some contexts, Elohim ("God"). In informal speech, the name is often referred to as HaShem ("the Name").10

The popular name "Jehovah" is a much later, artificial hybrid created during the Renaissance by combining the four consonants of the Tetragrammaton (JHVH in Latin-based scripts) with the vowel points of Adonai.29 The scholarly consensus today is that the original pronunciation was most likely "Yahweh".23 This vocalization is supported by ancient Greek transcriptions and the presence of the abbreviated form "Yah" ($Yāh$) in the Hebrew Bible (e.g., Psalm 68:4).23

The Theological Debate: Qal vs. Hiphil Stem

While it is widely accepted that YHWH is a third-person form of hayah, a significant scholarly debate exists regarding its precise verbal stem, a debate with profound theological implications.

• Qal Stem ("He is/will be"): The simplest and most direct grammatical form would be the Qal (simple) stem, which would likely be vocalized as yihyeh ($יִהְיֶה$). This interpretation aligns with the ontological reading of 'Ehyeh', defining God as "He who is," "He who exists"—the eternally present and self-sufficient Being.23

• Hiphil Stem ("He who causes to be"): A compelling alternative, supported by the "a" vowel in the widely attested short form "Yah," suggests that YHWH is a Hiphil (causative) stem form of the verb.23 The Hiphil form, vocalized as yahweh, would mean "He who causes to be" or "He who brings into existence".23 This interpretation resonates powerfully with the narrative context of Exodus. God is not merely revealing Himself as a static being; He is about to act as a creator, causing a nation to come into being from a population of slaves and bringing forth a new political and covenantal reality.23 Some scholars propose that this name was originally part of a longer title, such as Yahweh Tzevaot ("He who creates the heavenly hosts"), a direct claim of supremacy over all other divine powers.23

This grammatical ambiguity is not a problem to be resolved but a theological feature to be embraced. The name YHWH is capacious enough to contain the central paradox of the divine nature. It points to a God who is both pure, self-sufficient Being (the Qal reading) and the active, dynamic Creator of all that is (the Hiphil reading). The name itself is a theological microcosm, defining God not just as the one "who is," but as the one whose very being is the cause of all other being. His existence is not static but eternally generative.

Currents of Interpretation in Jewish Thought

The revelation of the divine name in Exodus 3:14 became a cornerstone of Jewish theology and philosophy, generating a rich and diverse tradition of interpretation that has evolved over centuries. From the practical, covenant-focused readings of the Rabbis to the abstract metaphysics of medieval philosophers and the relational theology of modern thinkers, the phrase 'Ehyeh asher 'Ehyeh' has served as a focal point for contemplating the very nature of God.

Rabbinic and Midrashic Perspectives: God as Eternal and Present

Early rabbinic interpretations, found in the Talmud and Midrash, tended to focus on the name's implications for God's relationship with Israel and His control over time. They saw the name not as a statement of abstract ontology but as a promise of enduring faithfulness.

• God's Mastery of Time: One prominent Midrashic interpretation focuses on the threefold repetition of the root word 'ehyeh' in the verse. The Rabbis taught that this signifies God's eternal nature, encompassing all temporality within a single, divine present: "I am the One who has been, Who is now, and Who will be in the future".17 For God, past and future are conceived of as the present; He is the "One who is, and was, and is to come".17

• God's Covenantal Presence: Other interpretations emphasize the name as a direct promise of God's presence with Israel in their suffering. The medieval commentator Rashi, drawing on Talmudic sources, explains that 'Ehyeh asher 'Ehyeh' means "I will be with them in this sorrow as I will be with them in the servitude of other kingdoms." This reading understands the name as a model of the covenantal relationship: God's presence is contingent on Israel's situation. As the medieval philosopher Nahmanides (Ramban) explains, the name teaches that God will be with Israel in the same way they are with Him; if they are giving, He will be giving.18

Maimonidean Philosophy: The Name as Essence and Necessary Existence

The 12th-century philosopher Moses Maimonides, in his monumental work The Guide for the Perplexed, offered a radically philosophical interpretation that profoundly shaped subsequent Jewish and Western theology.31 Seeking to reconcile biblical faith with Aristotelian reason, Maimonides presented a view of God as a perfect, simple, and incorporeal being.

• A Distinction Among Divine Names: Maimonides argued that almost all of God's names found in scripture (e.g., Gracious, Merciful, Judge, Almighty) are derived from His actions in the world. They describe God's effects as perceived by humans and do not refer to His actual essence. To attribute qualities like mercy or anger to God's essence would imply multiplicity and change in a being that must be absolutely one and unchanging.34

• The Tetragrammaton as Nomen Proprium: The Tetragrammaton, YHWH, is the sole exception. It is the Shem ha-Meforash—the distinct, proper name (nomen proprium)—that points to nothing other than God's simple, indivisible essence.34 It is the only name that denotes God Himself, without reference to His creation.

• Necessary Existence: For Maimonides, the phrase 'Ehyeh asher 'Ehyeh' is the authoritative explanation of this essential name. It signifies what philosophers call "Necessary Existence".20 God is the one being whose existence is identical to His essence; He cannot not exist. He is the absolute, self-sufficient reality upon which all contingent existence depends.34 To truly know God, in the Maimonidean view, is to grasp this truth of an incorporeal, timeless, and absolutely unified Being. Worshipping God under any other description, particularly a physical one, is tantamount to idolatry.36

Modern Jewish Theology: Dynamic Being and Progressive Revelation

In contrast to the static perfection of Maimonidean metaphysics, many modern Jewish thinkers have returned to the dynamic and relational potential inherent in the divine name. They often emphasize the future-oriented translation, "I will be what I will be," to highlight a God who is active in history and whose nature is revealed progressively.

• Progressive Revelation: This interpretation suggests that God's full nature is not revealed all at once but unfolds over time through the "unfolding experiences" of the people of Israel.18 The name is a promise that God will become what the people need Him to be in every new historical circumstance.

• God as a Verb: Thinkers like Rabbi Harold Kushner propose that the name is fundamentally a verb, not a noun. This shifts the theological focus from who God is to what God does. God is the ongoing force of "being-ness" in the universe, an "eternal, unchanging, dynamic process of existence" in which humans are called to participate by acting in holy ways.21 The name's resistance to easy translation is seen as befitting a God who transcends all human categories and binaries—male and female, transcendent and immanent, young and old.21

The historical trajectory of these interpretations reveals a fundamental and recurring tension within Jewish thought. It is a dialectic between defining God as an absolute, transcendent, philosophical principle (Maimonides' Necessary Being) and as an immanent, relational, historical actor (the Rabbinic and Modern views). The genius of the phrase 'Ehyeh asher 'Ehyeh' is its capacity to sustain both of these poles. It can be read as a statement of pure, unchanging essence and as a promise of dynamic, unfolding presence. The interpretation of this single phrase thus acts as a barometer for major shifts in Jewish theology, containing within its grammatical ambiguity the core dialectic of divine transcendence and immanence.

A Name Above All Gods: Monotheistic Identity in an Ancient Near Eastern Context

The revelation of the divine name in Exodus 3 was not only a defining moment for Israelite identity but also a radical departure from the prevailing religious landscape of the Ancient Near East. To fully grasp its uniqueness, the name 'Ehyeh asher 'Ehyeh' and its derivative, YHWH, must be contrasted with the conceptions of supreme deities in the surrounding Mesopotamian and Canaanite cultures. This comparison reveals that the biblical name represents a fundamental break from ANE conventions, defining God not by function or mythology, but by absolute being.

The Nature of Divinity in Mesopotamia and the Levant

The religious world of the ANE was overwhelmingly polytheistic. Deities were typically understood and defined according to their function, their domain of influence, and their position within a complex mythological narrative.37

• Functional Roles: Gods were specialists, each presiding over a particular aspect of nature or human society. There were storm gods, sun gods, goddesses of fertility and war, and deities responsible for wisdom, healing, or the underworld.38

• Cosmic Society: These deities were imagined as part of a divine society, or pantheon, structured much like a human royal court or family. There were hierarchies, with high gods ruling over major and minor deities, as well as conflicts, alliances, and genealogies.37

• Patronage and Locality: The power and prominence of a god were often directly tied to the political fortunes of their patron city-state. As a city grew in influence, so too did its chief deity.38

Case Study: Marduk of Babylon – Supremacy Through Amalgamation

The rise of Marduk, the patron god of Babylon, is a paradigmatic example of how divine supremacy was conceived in Mesopotamia. Originally a minor deity associated with agriculture and canals, Marduk ascended to the head of the pantheon as Babylon became the dominant political power in the region.40

His supremacy is codified in the Babylonian creation epic, the Enuma Elish. In this myth, Marduk earns his kingship by defeating Tiamat, the primordial goddess of chaos. As his reward, the other gods bestow upon him fifty names.40 These are not new names but are largely the titles, attributes, and functions of other major gods in the pantheon, such as Enlil and Ea. By receiving these names, Marduk effectively absorbs their powers and roles into his own being.41 Marduk's identity is thus a composite, a theological amalgamation that reflects his political dominance. His greatness is defined by the accumulation of the powers of all other deities.

Case Study: El of Canaan – The Patriarchal but Generic "God"

In the Canaanite pantheon of the Levant, the supreme deity was El. He was revered as the patriarchal head, the "father of the gods" and "creator of creatures".45 He presided over the divine council and was depicted as a wise, grey-bearded king.45 The God of Israel, YHWH, shares many of El's attributes (creator, king, compassionate) and, in early Israelite religion, was likely identified with or understood to have absorbed the characteristics of El.45

However, a crucial distinction exists. The word 'el was not only the proper name of this specific high god but also the common Semitic generic term for any god or deity.45 Furthermore, in the mythological texts discovered at Ugarit, El is often portrayed as a somewhat remote and passive figure. While he holds ultimate authority, it is more active deities like the storm god Baal who take center stage in the mythological dramas of conflict and kingship.48

The Radical Uniqueness of 'Ehyeh asher 'Ehyeh'

The self-revelation in Exodus 3 stands in stark contrast to both the Mesopotamian and Canaanite models of divinity. The name YHWH, as explained by 'Ehyeh asher 'Ehyeh', constitutes a theological polemic against the prevailing religious worldview of the ANE.

• Singularity vs. Amalgamation: Unlike Marduk, whose supremacy is demonstrated by absorbing fifty names, YHWH's power is expressed through one singular, essential name. His authority is not a collection of other gods' functions; it is inherent to His unique being. The name is a declaration of absolute self-sufficiency, not of acquired powers.

• Specificity vs. Genericism: Unlike El, whose personal name is indistinguishable from the generic word for "god," the name YHWH is radically personal and exclusive. It definitively distinguishes the God of Israel from all other 'elim' (gods), establishing His unique identity.

• Being vs. Function: Most fundamentally, the name defines God by His absolute state of being ("I am"), not by a cosmic function (storm god, sun god) or a mythological role (divine warrior, patriarch). This represents a profound philosophical leap, defining God ontologically rather than functionally. It is a statement that God is not simply another character, however powerful, within the universe's story; He is the author of that story, the very ground of its existence.

This revelation is not an evolution from ANE polytheism; it is a revolution against it. The name implicitly rejects the entire framework of a populated divine realm. It asserts that the God of Israel is not the strongest god on a spectrum of divine beings but is a being of a completely different order. By defining God in this way, the text makes a radical claim of incomparability. There can be no other beings like YHWH, because other "gods" are defined by their roles and relationships within creation, while YHWH is defined by the very fact of being, which precedes, enables, and sustains all of creation. This name is the theological foundation of Israelite monotheism.

Conclusion

The divine utterance 'Ehyeh asher 'Ehyeh' is far more than a simple name; it is a foundational theological principle of profound depth and complexity. As this report has demonstrated, its meaning unfolds through a convergence of narrative function, linguistic ambiguity, philosophical inquiry, and historical context.

In its immediate narrative setting, the name serves as a direct and powerful answer to Moses' crisis of identity and authority, transforming from a promise of divine presence ('Ehyeh immakh') into a statement of divine essence ('Ehyeh asher 'Ehyeh'). Linguistically, the phrase's grammatical structure resists any single, definitive translation, holding in tension the concepts of static being ("I am") and dynamic becoming ("I will be"). This inherent ambiguity has fueled a rich interpretive tradition within Jewish thought, allowing the name to be understood as a declaration of God's eternal, unchanging nature by philosophers like Maimonides, and as a promise of a dynamic, progressive relationship by modern theologians.

When placed in its broader Ancient Near Eastern context, the radical uniqueness of this self-revelation becomes clear. In a world where deities were defined by function, mythology, and their place within a pantheon, the God of Israel is defined by being itself. Unlike the composite supremacy of Marduk with his fifty names or the generic identity of the Canaanite El, the name YHWH is singular, specific, and ontological. It represents a revolutionary break from the religious conventions of the ancient world.

From a promise of presence offered to a hesitant prophet in the wilderness to a declaration of absolute existence that has shaped millennia of philosophical and theological thought, the name revealed at the burning bush encapsulates the core tenets of God's nature in the Hebrew Bible. It defines the very essence of the divine for a major stream of world religion, remaining a subject of profound contemplation and a testament to the power of a name that is at once a statement, a promise, and a mystery.

Works cited

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