The Meaning and Influence of ‘I Am That I Am’ Across Religious Traditions
The Origin and Hebrew Meaning of "I Am That I Am"
"I Am That I Am" is a common English translation of the Hebrew phrase אֶהְיֶה אֲשֶׁר אֶהְיֶה ('ehye 'ăšer 'ehye). This profound statement appears in Exodus 3:14 of the Hebrew Bible, when Moses encounters God at the burning bush and asks for His name to tell the Israelites who sent him. The phrase is the first of three responses given to Moses when he asks for God's name. The Hebrew word אֶהְיֶה ('Ehyeh) is the first person singular imperfective form of the verb הָיָה (hayah), meaning 'to be'. Due to the complexities of Hebrew grammar, this phrase can be translated in various ways including "I am who I am," "I will become what I choose to become," "I am what I am," "I will be what I will be," "I create what(ever) I create," or "I am the Existing One".
Biblical Hebrew had an aspectual system rather than distinguishing between grammatical tenses. The imperfect denoted actions not yet completed, while the perfect denoted completed actions. Consequently, the word אֶהְיֶה (ehyeh) can be rendered not only as "I am" but also as modal forms such as "I may be," "I would be," or "I could be". The relative pronoun אֲשֶׁר ('ăšer) that connects the phrase depends on immediate context and can mean "that," "who," "which," or "where". This grammatical complexity explains why the entire phrase can be rendered in English not only as "I am that I am" but also as "I will be what I will be" or "I will be who I will be".
Theological Significance in Judaism
In Judaism, the phrase "I Am That I Am" represents a profound theological concept about God's nature. The Jewish tradition holds that the summit of religious awareness is knowing that God is ultimately unknowable. Moses' reluctance to use God's name can be understood as a deep philosophical statement, an early religious epistemology. Within this tradition, God never takes an "intelligible" form; He is reachable yet unknowable. Paradoxically, the greater one's understanding of God, the more pronounced their awareness of His ultimate incomprehensibility.
The phrase has been interpreted in multiple ways within Jewish tradition. Some see it as God asserting His self-existence and transcendence, existing simply because He exists, not dependent on anything else. Others interpret it as a statement of ultimate mystery and transcendence, with God acknowledging that He cannot be fully known or understood by humans. Some view it as affirming the unity of all things, implying that everything in the universe is ultimately connected and part of a larger whole.
The key to understanding this phrase lies in knowing the tense of the Hebrew verb "ehyeh" (אֶהְיֶה). According to some Jewish interpreters, the name revealed to Moses suggests that God will become whatever His people need Him to become in their times of hardship. Rashi, the medieval Jewish commentator, explained it as: "I will be with them in this sorrow — I Who I will be with them in the subjection they will suffer at the hands of other kingdoms". This interpretation emphasizes God's promise to be present with His people through their suffering.
I Am That I Am and the Divine Name in Judaism
The name "I Am That I Am" holds special significance in Judaism as it relates to the Tetragrammaton, YHVH (יהוה). This sacred four-letter proper name of God is so revered that most Jewish people will not speak it out of reverence for His holiness and fear of transgressing the commandment against using God's name in vain. Instead, terms like Adonai (my Lord) or Hashem (The Name) are substituted. Many scholars believe that the Tetragrammaton is derived from the Hebrew word "to be" (היה) and, therefore, related to "I AM" or "I Will Be" (אֶהְיֶה).
The name Jehovah (a rendering of YHVH) reveals several unique characteristics of God. First, it confirms His holiness, indicating that God is unique, different, and separate. Second, it reveals His hatred of sin, as sin affronts His holiness. Third, it demonstrates His love for sinners despite their rebellion against Him. The name Jehovah seems closely related to the Hebrew word havah or hovah, the verb "to be". It contains aspects of past, present, and future, declaring that God exists in the eternal present because all three aspects are the same to Him.
Impact on Christianity
The phrase "I Am That I Am" has significantly influenced Christian theology by reinforcing the doctrine of God's self-existence and sovereignty. Christian theologians, since the time of the Church Fathers, have interpreted the divine name as expressing the idea of God's necessary existence. St. Augustine of Hippo and St. Thomas Aquinas identified the Being of Exodus 3:14 with what they termed Esse ipsum subsistens, God Himself, who in metaphysics represents Being in the strong or intensive sense.
In Christianity, this phrase is often connected to Jesus's "I am" statements in the Gospel of John. Jesus was equating Himself with the "I AM" title God gave Himself in Exodus 3:14, thereby claiming divinity. The statement "I am" is understood as the ultimate declaration of self-sufficiency, self-existence, and immediate presence. Christians interpret this as showing that God's existence is not contingent upon anyone else, emphasizing His eternal nature and unchanging character.
The phrase is seen as explaining God's name Jehovah, signifying that God is self-existent and self-sufficient, and therefore all-sufficient. Christian interpretation also emphasizes that God is faithful and true to all His promises, unchangeable in His word as well as in His nature. This name checks all bold and curious inquiries concerning God, reminding believers of God's greatness and desire for a personal relationship with humanity.
Connections to Islamic Theology
While the direct influence of the specific phrase "I Am That I Am" on Islamic theology is not explicitly documented in the provided materials, Islam shares with Judaism the concept of strict monotheism (Tawhid). Both religions emphasize the absolute unity and uniqueness of God. Muslims believe that Allah is the same God worshipped by Jews and Christians.
The Quran acknowledges the Torah as a divinely revealed scripture, though Muslims believe that some texts have been altered over time. During the early period of its formation, Islam was profoundly influenced by Jewish models that had developed under the rabbinic sages. The story of Moses at the burning bush, where the phrase "I Am That I Am" appears, is related numerous times in the Quran, though not with the exact same wording.
Islamic scholars like Ibn al-Qayyim note that Muslims are waiting for both the Messiah (Jesus, son of Mary) to come down from heaven and the Mahdi, who would bring justice to the earth. This demonstrates how Islamic eschatology has incorporated elements from other Abrahamic traditions while developing its own distinct theology.
Parallels in Eastern Religions
The concept of "I Am That I Am" finds interesting parallels in Hindu philosophy. In the Hindu Advaita Vedanta tradition, the South Indian sage Ramana Maharshi mentioned that of all the definitions of God, "none is indeed so well put as the biblical statement 'I am that I am'". He maintained that although Hindu scripture contains similar statements in the Mahavakyas, these are not as direct as given in Exodus.
Sri Nisargadatta Maharaj, another influential Hindu teacher, explained the "I am" as an abstraction in the mind of the Stateless State, of the Absolute, or the Supreme Reality, called Parabrahman. His renowned work "I Am That" is a compilation of talks on Shiva Advaita (Nondualism) philosophy. The book is considered a spiritual classic by many teachers and has been influential in bringing Hindu nondualistic philosophy to Western audiences.
In Buddhism, however, the concept of "I am" is approached quite differently. The thought "I am" is considered just another phenomenon and potentially a form of "clinging". According to one of the most significant discourses in the Pali Canon, Sariputtra stated that the "sense of I am" is the LAST thing to go before complete and final Nibbana. Buddhism teaches that the "I am" thought should be recognized as simply another phenomenon rather than as representing an ultimate truth about reality.
The Jewish Concept of Messiah
The Jewish concept of Messiah (Hebrew: מָשִׁיחַ, mashiach) refers to a future Jewish king from the Davidic line who is expected to be anointed with holy anointing oil and rule the Jewish people during the Messianic Age and world to come. The word "messiah" is derived from the Hebrew word mashiach, meaning "one who is anointed". In Jewish eschatology, the Messiah is often referred to as "King Messiah" (Hebrew: מלך משיח, melekh mashiach).
According to Jewish tradition, the Messiah will accomplish several predetermined things. He will be a descendant of King David (Jeremiah 23:5, 33:17; Ezekiel 34:23-24). He will gain sovereignty over the land of Israel, gather the Jewish people from exile, and restore the Kingdom of Israel. Traditional Jewish views focus on the Messiah's victorious reign, freeing Israel from the power of the heathen world and establishing his own kingdom of peace.
Key prophecies in the Jewish Bible describe the Messiah being born in Bethlehem, suffering and dying to atone for sin, and dying before the Second Temple is destroyed. The prophet Micah stated that the Messiah will come from the town of Bethlehem. This prophetic figure will "be a king," will "rule Israel," will "shepherd by the might of the LORD," and his greatness "shall wax great to the ends of the earth".
Messianic Prophecies and Their Fulfillment
Jewish tradition affirms that the Messiah will be born in Bethlehem, as prophesied by Micah. Isaiah prophesied that the Messiah would be born of a virgin. The Hebrew word used in Isaiah 7:14, אלמה ('almah), has been the subject of much debate. While some argue that this word simply means "young woman," evidence from ancient translations and usage suggests it did indeed refer to a virgin.
In Isaiah 53, the prophet foretells that the Messiah will suffer and die for the sins of Israel. This passage describes the servant of Yahweh as rejected by people, suffering, wounded for Israel's transgressions, and carrying the guilt of the people upon him. The word מְחֹלָל (m'cholal) used in Isaiah 53:5 means "to pierce," indicating that the servant would be pierced through.
According to the prophecy in Daniel 9:24-26, the Messiah would come and be "cut off" before the destruction of Jerusalem and the Temple. The Second Temple was destroyed in AD 70, which logically means that if God's promises to send a redeemer to Israel are trustworthy, then the Messiah must have come before its destruction.
Comparative Analysis of Messianic Figures Across Religions
While Judaism awaits a Messiah who will establish peace on earth and restore the kingdom of Israel, Christianity claims that Jesus fulfilled the messianic prophecies. Christians point to Old Testament prophecies of the Messiah's birth, suffering, and death as evidence that Jesus was indeed the promised Messiah. The New Testament explicitly teaches that Jesus is the culmination of all prophecy and reigns forever as King.
In Islam, both Sunni and Shia Muslims believe in the concept of a messianic figure, though with some differences. Muslims, according to Ibn al-Qayyim, are waiting for two figures: the Messiah (Jesus, son of Mary) to come down from heaven and the Mahdi, who would bring justice to the earth. Both Sunni and Shia Muslims agree that al-Mahdi will arrive first, followed by Isa (Jesus). Together they will fight against the Dajjal (Antichrist), marking the approach of the Last Day.
Buddhism has its own concept of a future savior in the figure of Maitreya. Maitreya is regarded as the future Buddha of this world in all schools of Buddhism, prophesied to become a buddha and teach the pure dharma. When the dharma has been forgotten, Maitreya will appear to restore it.
In Hinduism, messianism is often expressed through the concept of avatars, such as Krishna or Rama. These divine incarnations are believed to appear during times of crisis to restore cosmic order (dharma). The concept of avatar in Hinduism represents God's intervention in worldly affairs when necessary to restore balance and righteousness.
Alice A. Bailey's Prophecy of the Messiah
Alice A. Bailey, originally a Theosophist, developed a distinct prophecy about the return of the Christ. Bailey's Christ is not the God-Man proclaimed by the churches but rather a member of an unseen Hierarchy that constitutes the secret rulership of the human race. She describes Him as the embodiment of the Second Ray force of Love-Wisdom, "Who—for the first time in planetary history, as far as we know—transmitted the divine energy of love to our planet and in a most definite sense to humanity".
Bailey identifies the Christ with "the Lord Maitreya," the "Bodhisattva" of Buddhist tradition. She alludes to the teaching in Mahayana Buddhism that there have been many Buddhas over the eons, with Siddhartha Gautama being only the most recent one, and Maitreya being the next to come. Bailey's teachings say that Christ is the Bodhisattva Maitreya, a doctrine which was invented by C.W. Leadbeater in 1909.
In her work "The Reappearance of the Christ" (1948), Bailey claimed that world conditions after World War II made it necessary for the Christ to manifest in human form on earth. She emphasized that this manifested Christ would be a public figure who "must again enter the public arena, play His part in world affairs, and prove the scope of His mission". According to Bailey, this Christ could appear as a person of any nationality or religious background and would not come to restore any particular religion but to "restore man's faith in the Father's love" and in the "unbreakable relationship of all men everywhere".
Benjamin Creme, an enthusiastic promoter of Bailey's teaching, claimed that the Christ (whom he called Maitreya) has been based in the Asian community of London since July 1977 and has been gradually emerging into public view. Creme announced in 2010 that Maitreya had given his first interview on American television, speaking about "the need for peace, achievable only through the creation of justice and the sharing of the world's resources".
Universal Themes in Divine Self-Identification and Messianic Expectations
Across different religious traditions, there are common threads in how divinity is conceived and how messianic figures are envisioned. The concept of "I Am That I Am" in Judaism represents God's self-existence and eternal nature. Similar concepts appear in Hinduism's notion of Parabrahman, the Supreme Reality, though Buddhism takes a different approach by questioning the very notion of an unchanging self or "I am".
Messianic expectations across religions share certain features despite their differences. These include the anticipation of a figure who will usher in an era of peace and justice, restore true spiritual teaching, and bring about a transformation in human society. Whether it's the Jewish Messiah, the Christian Christ, the Islamic Mahdi and Jesus, the Buddhist Maitreya, or the Hindu avatars, these figures are believed to appear at critical junctures in human history to provide guidance and restore cosmic order.
The diversity of interpretations regarding both divine self-identification and messianic expectations reflects the rich tapestry of human spiritual thought. From the profound simplicity of "I Am That I Am" to complex eschatological frameworks surrounding various messianic figures, these concepts continue to shape religious consciousness across cultures and traditions. They speak to universal human yearnings for connection with the divine and hope for ultimate redemption and renewal in a world often marked by suffering and injustice.
