Exodus 3:14: The Most Perverted Translation by John Samuel Thompson 1825
John, 8, 58. Jesus said unto them, before Abraham was I am. In this passage two difficulties, are contained which have exercised the pens of commentators and Polemics. The first consists in our Lord's declaration that he was before Abraham. The second in applying to himself the terms I am; by which phrase according to the English translation of the bible, Jehovah designates himself. Let us first take the latter difficulty into consideration.
Moses had asked God his name, and what he should say to the children of Israel, if they enquired from what authority he derived his commission. To which God replied; I Am That I Am. Thus shall thou say to the children of Israel; I am hath sent me unto you." Ex. 3, 14. No text of scripture was ever more perverted by a wrong translation, than this in Exodus. The original Hebrew stands thus; "I will be who I will be;" or perhaps more properly, 'I will be What I am;" a form of words expressive of the eternal existence & unalterable nature of Jehovah. The Septuagint reads, "I am the existing or "he who exists" "The existing hath sent me." To make therefore, the I am of the Evangelist, a reference to this passage of the Pentateuch is a most idle fancy, unsupported by the original; and what is more to the purpose, it is equally unsupported hy the Septuagint; the text book of the Gospel writers. The Syr. Sam. vers. Sam. Targ. Onk. and Pers. adopt the words as they are in the Hebrew as an appellative without any interpretation. The Arabic has "the Eternal who will never pass away." The Targ. Jon. B. Uz. well expresses the sense by 'I am he who am and will be." But the Vulgate has Ego sum qui sum, from which our translation appears to have been taken. This difficulty is therefore the offspring of mere ignorance. The phrase I am has not the least claim to be esteemed a name of Jehovah. Our translators should have supplied the pronoun he in this verse as in verse 24. Then both texts would have read alike "Before Abraham was I am He." Unless you believe, that I am He, (the Messiah.)
The second difficulty arises from a prolepsis frequent in the phraseology of the New Testament, it was determined in the counsels of Providence before the ages—before Abraham was, that the Messiah should appear; so Christians were selected or pre-ordained before the foundation of the world, Eph. 1:4.5. 2 Tim. 1:9; so the names of the servants of God were written in the book of life from the foundation of the world, Rev. 12:8. 17:8. Events Determined are often described in scripture as accomplished, see Matt. 17:11; 26:45. Heb. 12:22-25. Moreover in this very chapter Abraham's conviction of a future Saviour was so strong, that he is said to have seen the day of his coming as if it had actually arrived. The Targ. Jon. Ben. Uz.with which the Targ.Jerus. corresponds in Gen. 3.24. says, "before the world was created, Jehovah created the Law; he prepared the Garden of Eden for the Just; and Gehennah for the wicked." Such language was customary among the Jews. The interpretation of this passage is easy, before Abraham be I am; or I exist before Abraham: for he never can be really Abraham, till all the families of the earth are blessed in me! Hence Beza here observes that the meaning is, Christ was before Abram in the divine decree: so also Grotius on John 17:5. The Greek phrase Prin abraam genesthai, ego eimi, is correctly translated; before Abraham become, I am. The phrase will then appear elliptical but the ellipsis can be easily supplied; and it then reads thus, before Abraham become the father of many nations, I exist. This interpretation is perfectly easy and natural, the promise to Abraham will be accomplished in his seed which is Christ: and when all the nations are blessed in Christ, Abram will then have become Abraham or the father of many nations; but not till Christ shall have reconciled all nations, and brought them to realize God's promise to that Patriarch. Hence we see that Christ must he before Abraham, and the passage says nothing whatever either about Christ's deity or pre-existence.
How ridiculous must the defenders of Christ's Deity appear on hearing the true meaning of this text!! How contemptible, how unprincipled are those doughty champions ot Orthodoxy, who decide on controverted points of doctrine with the most dogmatical assurance without possessing the first requisite of theological criticism, the ability of consulting, in the original languages, the records of eternal Salvation!!
John, 8, 58. Jesus said unto them, before Abraham was I am. In this passage two difficulties, are contained which have exercised the pens of commentators and Polemics. The first consists in our Lord's declaration that he was before Abraham. The second in applying to himself the terms I am; by which phrase according to the English translation of the bible, Jehovah designates himself. Let us first take the latter difficulty into consideration.
Moses had asked God his name, and what he should say to the children of Israel, if they enquired from what authority he derived his commission. To which God replied; I Am That I Am. Thus shall thou say to the children of Israel; I am hath sent me unto you." Ex. 3, 14. No text of scripture was ever more perverted by a wrong translation, than this in Exodus. The original Hebrew stands thus; "I will be who I will be;" or perhaps more properly, 'I will be What I am;" a form of words expressive of the eternal existence & unalterable nature of Jehovah. The Septuagint reads, "I am the existing or "he who exists" "The existing hath sent me." To make therefore, the I am of the Evangelist, a reference to this passage of the Pentateuch is a most idle fancy, unsupported by the original; and what is more to the purpose, it is equally unsupported hy the Septuagint; the text book of the Gospel writers. The Syr. Sam. vers. Sam. Targ. Onk. and Pers. adopt the words as they are in the Hebrew as an appellative without any interpretation. The Arabic has "the Eternal who will never pass away." The Targ. Jon. B. Uz. well expresses the sense by 'I am he who am and will be." But the Vulgate has Ego sum qui sum, from which our translation appears to have been taken. This difficulty is therefore the offspring of mere ignorance. The phrase I am has not the least claim to be esteemed a name of Jehovah. Our translators should have supplied the pronoun he in this verse as in verse 24. Then both texts would have read alike "Before Abraham was I am He." Unless you believe, that I am He, (the Messiah.)
The second difficulty arises from a prolepsis frequent in the phraseology of the New Testament, it was determined in the counsels of Providence before the ages—before Abraham was, that the Messiah should appear; so Christians were selected or pre-ordained before the foundation of the world, Eph. 1:4.5. 2 Tim. 1:9; so the names of the servants of God were written in the book of life from the foundation of the world, Rev. 12:8. 17:8. Events Determined are often described in scripture as accomplished, see Matt. 17:11; 26:45. Heb. 12:22-25. Moreover in this very chapter Abraham's conviction of a future Saviour was so strong, that he is said to have seen the day of his coming as if it had actually arrived. The Targ. Jon. Ben. Uz.with which the Targ.Jerus. corresponds in Gen. 3.24. says, "before the world was created, Jehovah created the Law; he prepared the Garden of Eden for the Just; and Gehennah for the wicked." Such language was customary among the Jews. The interpretation of this passage is easy, before Abraham be I am; or I exist before Abraham: for he never can be really Abraham, till all the families of the earth are blessed in me! Hence Beza here observes that the meaning is, Christ was before Abram in the divine decree: so also Grotius on John 17:5. The Greek phrase Prin abraam genesthai, ego eimi, is correctly translated; before Abraham become, I am. The phrase will then appear elliptical but the ellipsis can be easily supplied; and it then reads thus, before Abraham become the father of many nations, I exist. This interpretation is perfectly easy and natural, the promise to Abraham will be accomplished in his seed which is Christ: and when all the nations are blessed in Christ, Abram will then have become Abraham or the father of many nations; but not till Christ shall have reconciled all nations, and brought them to realize God's promise to that Patriarch. Hence we see that Christ must he before Abraham, and the passage says nothing whatever either about Christ's deity or pre-existence.
How ridiculous must the defenders of Christ's Deity appear on hearing the true meaning of this text!! How contemptible, how unprincipled are those doughty champions ot Orthodoxy, who decide on controverted points of doctrine with the most dogmatical assurance without possessing the first requisite of theological criticism, the ability of consulting, in the original languages, the records of eternal Salvation!!
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