Jesus Said "I Am"

When Jesus uttered the words "before Abraham was, I am," it sparked a confrontation that nearly ended in his stoning. For centuries, these few words have served as a cornerstone for arguments regarding his divine nature. Did Jesus truly intend to claim the sacred name of God from the burning bush?

By examining the original Greek and the historical context of the Septuagint, a more nuanced picture emerges. This article explores whether this statement was a claim to be God or a declaration of his role in God's eternal plan.

Claiming the Divine Title

In the Old Testament, God identified himself as:

And God said to Moses, “I AM WHO I AM.” — Exodus 3:14 (NKJV)

In the New Testament, Jesus made the following statement:

Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM. (egō eimi)” — John 8:58 (NKJV)

Based on these verses, some argue that Jesus is God. They suggest that Jesus identified with the same title as God and existed before Abraham was born.

Linguistic Usage of I Am

The Greek phrase egō eimi (I am) is a common expression. It does not necessarily imply a claim to divinity. For instance, the man born blind identified himself using the exact same phrase in John 9:9.

Therefore the neighbors and those who previously had seen that he was blind said, “Is not this he who sat and begged?”

Some said, “This is he.”

Others said, “He is like him.”

He said, “I am he.” (egō eimi)

— John 9:8-9 (NKJV)

Translators often render the same Greek words differently depending on the speaker. When Jesus speaks, the words are often translated as "I am". When the blind man speaks, the same words are translated as "I am he".

Similarly, Paul used this phrase to describe his own state:

And Paul said, “I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am (egō eimi), except for these chains.” — Acts 26:29 (NKJV)

The phrase is also used as a simple self-identification or a question of identity by the disciples and Judas:

And they were exceedingly sorrowful, and each of them began to say to him, “Lord, is it I (egō eimi)?”

... Then Judas, who was betraying Him, answered and said, “Rabbi, is it I (egō eimi)?”

— Matthew 26:22-25 (NKJV)

Connecting to Exodus

Some argue that "I AM" is a shortened version of the title "I AM WHO I AM" revealed to Moses.

And God said unto Moses, I AM THAT I AM: and He said, thus shalt thou say unto the children of Israel, I AM hath sent me unto you. — Exodus 3:14 (KJV)

This reasoning faces several challenges.

  1. Jesus did not claim the full title. If he intended to reveal himself as God, using an ambiguous phrase would likely lead to misunderstanding.
  2. Jesus did not claim to have seen Abraham. Instead, he stated that Abraham saw his day and rejoiced (John 8:56). This likely refers to a prophetic vision of the coming Messiah.

The Septuagint Evidence

The Greek translation of the Old Testament, the Septuagint, provides further clarity. In Exodus 3:14, the title is rendered differently than the phrase Jesus used.

And God said to Moses: “I am (εγω ειμι) THE ONE WHO IS (ο ων).” … ‘You are to tell the children of Israel this: “THE ONE WHO IS (ο ων) has sent me to you.’” — Exodus 3:14

The author of the Gospel of John was likely familiar with the Septuagint. If Jesus were claiming the divine name from Exodus, he would be expected to use the title ho on (the one who is). This is the specific name God identifies as in that passage. Instead, Jesus used the common egō eimi.

Identifying the Context

Rather than a claim to deity, Jesus identified himself as the one previously promised. In the context of the conversation, he explained his superiority to Abraham. This superiority was not based on chronological age, but on his central role in the plan of God that existed before Abraham was born.

Conclusion

The statement "I am" in John 8:58 is often interpreted as a claim to divinity, but a closer look at the Greek text suggests otherwise.

  • The phrase egō eimi is a common self-identification used by many figures in the New Testament. This includes the blind man and Paul, as seen in the section on Linguistic Usage of I Am.
  • The connection to Exodus 3:14 is weakened because the Septuagint identifies God by a different title than the one Jesus used. This is discussed in The Septuagint Evidence.
  • The context of the argument focuses on the role of Jesus in the plan of God rather than a claim to be God himself. This is explored in Connecting to Exodus and Identifying the Context.