I Will Be What I Will Be (Etymology of the words “Yahweh” and “Ehyeh”)
While the word “Jehovah” is used in some versions of the Bible, the general practice of replacing it with “LORD” in most Bibles has concealed some of the most profound and beautiful thoughts in the word of God. The disciple who correctly understands and appreciates the deep significance and beauties of this sacred name will never desire to bury these beauties under other names, nor will he ever use this sacred name in vain.
The name “Jehovah,” represented by four Hebrew letters with a Latin equivalent of Y.H.V.H., should preferably be translated YaH-WeH according to eminent Hebrew scholars. “Yahweh” is, without exception, transliterated this way by Rotherham, and is almost always regarded as the third person singular, masculine, imperfect tense. This word comes from the root hawah – and is an old form of the root hayah.
The word yahweh, when used as a verb, means “he becometh” or “he will become.” When used as a name it has the meaning “he who becometh,” or “the becoming one.” In the first person singular a companion form of the word yahweh is found in the word ehyeh. Yahweh is the word another would use when speaking to third parties about the Most High. For example we read in Psalms 91:2, “I will say of Yahweh, He is my refuge and my fortress.”
Ehyeh is the word God would use when speaking for Himself and of Himself, assuring His hearers that He would become or do as the occasion required. He would be(come) what they needed Him to be(come). In Exodus 3:14 this is the word used by God at the burning bush when appointing Moses to be the instrument of Israel’s deliverance from Egypt. The King James Version reads, “I AM THAT I AM.” The Hebrew text has, ehyeh asher ehyeh and should be translated in the imperfect or future tense, “I will be what I will be,” or “I will become what I please to become.”
REVELATION OF THE NAME
In Exodus 3:14, when God revealed Himself to Moses at the bush, the 400-year period of Abraham’s seed being in bondage was near its end. The iniquity of the Amorites was almost full (Genesis l5:13-16), the time for Israel’s deliverance was due, and soon God would deliver Israel through Moses. God’s promise and pledge of that deliverance is found in the wonderful name which the Most High God used to commission and encourage Moses. When Moses declined, God said, “Certainly I will be with thee.”
Moses replied, “Behold, when I come unto the children of Israel and shall say unto them, the God of your fathers hath sent me unto you and they say to me, ‘What is his name?’ What shall I say unto them?” (Exodus 3:13-15 Leeser translation).
“And God said unto Moses, ‘I will be that I will be:’ and he said, thus shalt thou say unto the children of Israel, ‘I will be’ hath sent me unto you.”
“And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, the Everlasting One, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob hath sent me unto you.”
Thus while the children of Abraham, Isaac, and Jacob were in grievous bondage, crying day and night for deliverance; God was preparing a great deliverance for them. “Go and tell them that ‘I who will be what I will be’ hath sent thee unto them” (Exodus 3:14). God related His ability and intention to meet their great need, and to become to them all that they needed, “I have seen their affliction … I have heard their cry … and I am come down to deliver” (Exodus 3:7, 8). Further, by the very revealing of His holy name, ehyeh asher ehyeh, meaning, “I will be to you what you need me to be,” God promised deliverance.
The second revelation of the holy name on the mountain- top is found in Exodus 34. In Exodus 32 and 33 Israel had broken the solemn covenant by their idolatrous sin – they had taken another God. In strict justice God could have destroyed them. Responding to the greatly distressed, repeated pleas of Moses, God affirmed His gracious intention to be to this erring people all that He was pleased to be. This would be done in such a way, and in such conditions, that Moses could assure Israel for all time that “He will become [to you] what He will become.”
YAHWEH ELOHIM1
In Exodus 34:6 we read, “And Yahweh passed before him and proclaimed, ‘I AM YAHWEH, YAHWEH ELOHIM, Merciful and gracious: longsuffering and abundant in goodness and truth.’ ” Never before had such words been heard by mortal man. Here, at last, the Most High God proclaimed His compassion and pity for sinful, fallen man, in terms of tenderness and indescribable beauty. From that time on, the prophet and psalmist wove into their records this most gracious promise, the assurance that the divine power was adaptable to any circumstance, to any difficulty, to any necessity, ehyeh asher ehyeh – I will be to you what you need Me to be.
COMPOUND NAMES OF YAHWEH
In the Old Testament various compound names of Yahweh reveal Him as meeting every need of man; from man’s fall into sin until the end or restitution to perfection. They serve as memorials of that Name in connection with some crisis in the lives of Abraham, Isaac, and Jacob. They commemorate the display of divine assistance so that later generations would know how Yahweh had helped them in their need and how Yahweh had become what they needed Him to become.
“Yahweh-Jireh,” Yahweh will provide (Genesis 22:13, 14). When Abraham was offering up Isaac in sacrifice, we read in Genesis 22:7-8 that Isaac said, “Behold the fire and the wood, but where is the lamb for a burnt offering?” And Abraham said, “My son, God will provide himself a lamb for a burnt offering.” We find in verses 11 and 12 that Isaac was spared and that in verse 14 this compound name is introduced for indeed, “Yahweh will provide,” and He did provide a sacrifice. The great fulfillment of this is in John 1:29, 36.
“Yahweh-Ropheka,” Yahweh [that] healeth (Exodus 15:26). We find this compound name used in the account of the healing of the waters at Marah (Exodus 15:22-26). It reappears later when the Psalmist sings, “Bless Yahweh, O my soul, and forget not all His benefits … who healeth all thy diseases, who redeemeth thy life from destruction” (Psalms 103:2-4). While the immediate context of Exodus 15 and Psalms 103 indicates physical healing, this could also refer to the healing of spiritual sickness (James 5:14, 15).
Tablets of the Law, received by Moses when God gave His name
“Yahweh-Nissi,” Yahweh my banner (Exodus l7:15). In Exodus 17:8-15 we find the battle with Amalek at Rephidim was carried out under the banner of Yahweh. The rod that Moses held up was the banner of Yahweh. The rod was the symbol and pledge of His presence with Israel as their Shepherd, their Ruler, and their Leader. It was held not over Israel, nor over their enemies, but toward heaven in prayer to bring down the promised help secured by covenant promise and relationship. Spiritually, Amalek represents the flesh, and the battle of that day illustrates the war of the spirit against the flesh (Galatians 5:17). Victory is wholly due to Yahweh.
“Yahweh Shalom,” Yahweh gives peace (Judges 6:24). In Judges 6:21-24 Gideon was spared from death after seeing the angel of Yahweh. To commemorate this event he built an altar and called it “Yahweh Shalom” (Judges 6:24), that is “Yahweh our peace” or “Yahweh gives peace.” From one perspective the whole ministry of Yahweh finds expression and illustration in Judges Chapter 6. We learn from verses 1-5 that Yahweh hates and judges sin; from verses 7- 18 that Yahweh loves and saves sinners; from verses 19-21 that this salvation comes only through sacrifice (Leviticus 9:24 and Judges 13:19-23, cited from Romans 4:1, Leviticus 16:32-24, Hebrews 9:23-28, 10:1-4, 11, 12.)
“Yahweh Tsidkenu,” The Righteousness of Yahweh (Jeremiah 23:6 and 33:16). Jeremiah, looking far down the stream of time, sees Israel and Judah cleansed from defilement and sin and made worthy to bear the name of their God. He calls them Yahweh Tsidkenu, or “The Righteousness of Yahweh.” Further, in Jeremiah 33:16, Yahweh Tsidkenu appears to refer to the name of the entire Church, the New Jerusalem our Lord Jesus and His Millennial reign (see Studies in the Scriptures, Volume 5, pages 42, 43). This name is appropriate for the glorified Church since she not only shares her Lord’s sufferings for righteousness but is promised a share in all the glories of her Lord as a wife shares her husband’s honor and name (Colossians 1:24, Revelation 3:12, 19:7, 21:9-10).
“Yahweh Shammah” Yahweh is there (Ezekiel 47:13, 48:35). This name signifies Yahweh’s abiding presence with His people. Ezekiel begins and ends with Yahweh in describing the future apportionment of the land and of that “City of Peace” in its midst when he declares, Yahweh Shammah, or “Yahweh is there.” Between the great vision of Yahweh in Chapter 1 and the closing words, “Yahweh Shammah” – “Yahweh is there,” is the unsparing record of man’s failure and sin as judged by Yahweh. Nonetheless, His justice and judgment works to His glory, because it works in harmony with His Wisdom and Power and is tempered by His Love. Ezekiel ends with the one thing that is central to the new heaven and new earth, and that is, Yahweh Shammah or Yahweh is there. (Revelation. 21:1, Isaiah 65:17, 66:22, 2 Peter 3:13). (Exodus 33:14, 15, 1 Chronicles 16:27, 33, Psalms 16:11, 97:1-5, 12, Matthew 28:20, Hebrews 13:5, 6).
THE 23RD PSALM
Yahweh Ra’ah, Yahweh my shepherd (Psalm 23). In the 23rd Psalm, David, King of Israel, reflecting upon his youthful days as a shepherd, gave utterance to the phrase: “Yahweh my Shepherd” – Yahweh Ra’ah. The lion and bear had fought to rob him of his sheep, but at risk to himself he had been their defense. He had sought out the lush grass and quietly flowing waters for his flock, and guarded them while they fed. He had been to them what they needed him to be, a provider, a defender, and a healer. In this Psalm the pious mind of the shepherd boy, now King in Israel, sees himself with all his people as the sheep of Yahweh’s pasture. David had taken the words spoken to Moses at the bush, adapted them to the life of a shepherd, and had drawn the lesson of peace and comfort because ehyeh asher ehyeh, had become the Great Shepherd to his flock, both fleshly as well as spiritual Israel.
Moses and Aaron, sent to Pharaoh in the name of God
Verse 1: “Yahweh my shepherd – Yahweh ra’ah. We note that the word “is” does not appear in the Hebrew text and has been supplied by the translators. Words such as this should be read as an explanation of joyous discovery. The following phrase, “I shall not want,” that is, “I shall lack nothing,” is assured because, Yahweh-Jireh, Yahweh will provide (Genesis 22:14, Psalms 34:9, 10, 84:11).
Verse 2: “He maketh me to lie down in green pastures.” The Hebrew means choice pastures of tender grass. “I shall not lack provision” (Matthew 6:25-33, Luke 12:22-30). “He leadeth me beside the still waters. Here the Hebrew means “waters of rest.” “I shall not lack peace” because “Yahweh- shalom,” “Yahweh our peace” or “Yahweh gives peace” (Matthew 11:28-30, Romans 12:1, 2, 5:1, Ephesians 2:14, Colossians 1:20, Judges 6:24).
Verse 3: “He restoreth my soul,” or, “I shall not lack restoration of soul.” This means justification to life in spiritual application (Psalms 103:4). He redeemeth my soul from destruction (Exodus 15:26) because Yahweh-Ropheka, or “Yahweh healeth thee.” “He leadeth me in the paths of righteousness for his name’s sake. I shall not lack correct guidance.” In Hebrew, “leadeth” is “he guides,” and this is assured because Yahweh Tsidkenu, or, “Our righteousness is of Yahweh” (Psalms 119:67, 71, 75, Jeremiah 23:6, 33:16).
Verse 4: “Moreover, though I walk through the valley of the shadow of death, I shall not lack the Divine presence and protection” (Psalms 91:1, Romans 8:31-34). “I will fear no evil: for thou art with me,” nor shall “I shall not lack courage in the ‘dark hour’ ” (Ephesians 6:10-18, Ezekiel 48:35), because Yahweh-Shammah, or “Yahweh is there” – “Yahweh is ever present” (Psalms 139:1-12). “Thy rod and thy staff they comfort me,” and hence, I shall not lack true comfort (2 Corinthians 1:3, 4).
Verse 5: “Thou preparest a table before me in the presence or my enemies. I shall not lack protection, preservation, and honor” (Isaiah 54:17, Psalms 149:5-9). “Thou anointest my head with oil.” Hence, “I shall not lack the true joy of thy holy spirit,” in mountaintop and valley experiences, because Yahweh Makkadishkem, or “I Yahweh do sanctify you” (Leviticus 20:8). “My cup runneth over,” that is, “I shall not lack fullness of blessing.” It is both a cup of joy and a cup of sorrow, but always a cup of blessing (Romans 8:28, 31-39).
Verse 6: “Surely goodness and mercy shall follow me all the days of my life.” This means “I shall not lack the divine favor in my earthly pilgrimage” (Matthew 28:20, Hebrews 4:14-16), “and I will dwell in the house of Yahweh forever,” or “I shall not lack a heavenly home when my earthly sojournings are finished” (John 14:2, 3), because Yahweh Ra’ah – “Yahweh, my Shepherd.”
“EHYEH ASHER EHYEH”
We read in Philippians 4:19, “My God shall supply all your need … by [or through] Christ Jesus.” Paul was well acquainted with the three words, ehyeh asher ehyeh, spoken to Moses at the burning bush. These three words reveal the strange and wonderful doings of Israel’s God, and our heavenly Father, as He majestically moved along the highway of time and history. Sometimes assisting, and sometimes chastising the hosts gathered to His name, but all the time He was faithful to that name (Hebrews 10:23, 11:11). Ehyeh asher ehyeh, or “I will be what I will be in every circumstance.” “I will bless you when faithful, I will chastise you when faithless,” was always the basis of His attitude to Israel to whom His name was first made a pledge and a promise. Today that promise stands as firm and unfailing to the Church of the Firstborn as it did to Israel of old. Ehyeh asher ehyeh – I will be all you need to make your calling and election sure.
CONCLUDING REMARKS
The revelation of the holy name to Moses was partly in the wilderness of Midian and partly on the top of Horeb, where it was revealed for all time. That holy name contained the nucleus of the entire plan of redemption, as the execution of the complete intention of the Divine Plan was embodied in that particular sacred name. For a whole age Yahweh had neither blessing nor favor for any people except Israel (Amos 3:2) but that exclusive favor to them was a means to an end, for we have the promise to all mankind that, “The Law shall go forth from Zion and the word of the Lord from Jerusalem.” In that day, when Israel is refined and purified, Yahweh’s love like a mighty flood will flow to all nations. The people whom Yahweh gathered around His holy name will to be vessels of His mercy to all. Thus, that wonderful name – too holy for Jewish lips to utter – stands as a pledge and a promise to bless all nations from the heavenly seed and through Israel, Abraham’s earthly seed:
There was a revelation of the Name;
There was a revelation in the Name.
This Name is Yahweh’s Name,
to which He will always be faithful.
He revealed that Name to Israel, but its pledge and promise was for all because the need which Yahweh pledged Himself to meet in Israel was in reality the need of all men everywhere.
Ehyeh Asher Ehyeh – I will be what I will be – this is my name forever and this is my memorial to all generations (Genesis 3:15). Amen! and Amen!
– Bro. David Skein2
(1) While the author never addresses the translation of Elohim, a god or mighty one, this is a title of office added to the sacred name (Russell, C. T., The Atonement between God and Man, Volume 5 of “Scripture Studies,” page 66-67).
(2) The late Bro. David Skein was a convert from Orthodox Judaism and was thoroughly schooled in Hebrew. This article came from a discourse he gave.