Implications of the Miracles

Posted on May 13, 2018November 23, 2023 by K.B. Vogelman

Miracles performed by Jesus of Nazareth reported in the Gospels could demonstrate that Jesus is the Messiah, according to a Rabbi sage. At least one modern Jewish authority agrees with the accounts of miracles in the Gospels noting they define Jesus as a “miracle maker.”^[1]

“…Matthew, Mark, and Luke present a reasonably faithful picture of Jesus as a Jew of his time. The picture of Jesus contained in them is not so much of a redeemer of mankind as of a Jewish miracle maker and preacher. The Jesus portrayed in these three Gospels is, therefore, the historical Jesus.” – Encyclopedia Judaica

Jewish sage Rabbi Maimonides authored Mishneh Torah circa 1180 AD. The work launched him into celebrity status causing a great response from the Jewish community who sent Maimonides fan letters with questions.^[2] Maimonides’ responses to these letters are known as Responsa (Teshuvot).^[3]

One question was posed by Rabbi Jacob al-Fayumi in reference to the Isaiah 52-53 parashah prophecy, known as the Epistle Concerning Yemen. Maimonides’ Responsa clarified his views about “the signs and wonders” that Isaiah prophesied would be performed by the Messiah:^[4]

“…there shall rise up one of whom none have known before, and the signs and wonders which they shall see performed by him will be the proofs of his true origin…”

“…and so confounded at the wonders which they will see him work, that they will lay their hands to their mouth; in the words of Isaiah, when describing the manner in which the kings will hearken to him, At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heard they have perceived.” – Rabbi Maimonides

Various reports of miracles, signs and wonders based on witness accounts are recounted by the authors of the Gospels. Some critics allege the Gospels are fictional books devised by Christian conspirators where restated miracles were used to make Jesus appear to be the Messiah.^[5]

Comparing all four Gospels through literary analysis reveals a different story. Gospel accounts of miracles have less in common with each other than they have in common.

A total of 35 miracles are recorded before the crucifixion of Jesus, but only one is common to all four – the feeding of the 5000. One of the most famous miracles is Jesus walking on water and it does not even appear in Luke!^[6]

Less than a third of the miracles, only 10, are commonly recounted by the three Synoptic Gospels of Matthew, Mark and Luke. Nearly half of the 17 miracles performed before the crucifixion are uniquely detailed by a given Gospel author – 3 by Matthew, 2 by Mark, 6 by Luke and 6 by John.^[7] Both instances of Jesus resurrecting the dead are exclusively narrated, one in Luke and another in John.^[8]

Even with today’s standards of modern medicine, many of these bodily miracles cannot be duplicated: restoring a withered hand; restoring sight to a man born blind; and people raised from the dead.

All four Gospels contain accounts of Jewish religious leaders wanting retribution for Jesus when he performed miracles on the Sabbath. Ironically, Jewish leaders acknowledged miracles had occurred in order to criticize Jesus for performing them on the Sabbath.^[9]

Detailed by all four Gospels, the greatest miracle story ever told is the unique self-resurrection from the dead by Jesus of Nazareth – the sole basis of Christianity. No credible evidence has ever been produced to debunk the miracle of the Resurrection.^[10]

Often overlooked are the miracles, signs and wonders recounted after the Resurrection. Luke includes the eyewitness statement of Cleopas when the resurrected Jesus unknowingly appeared to him and his traveling partner on the road to Emmaus, sat down to dinner and prayed with them, then vanished before their eyes.^[11]

Later that evening, Mark and Luke described when the resurrected Jesus suddenly appeared inside a locked room terrifying those present.^[12]John exclusively reports it happened again 8 days later with Disciple Thomas present.^[13]

John describes two more miracles that occurred days later at the Sea of Tiberius (Sea of Galilee).^[14]Outside of the Gospels in the Book of Acts written by the author of the Gospel of Luke, Jesus rose in the sky and disappeared into a cloud.^[15]

Acts author wrote that the miracles of Jesus of Nazareth attested to the fact that God was manifesting Himself through Jesus.^[16] Quoting the Disciple Peter:

^{Act 2:22} “Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know ––” _NKJV

Do miracles attest to the reality that Jesus of Nazareth was sent by God as the Messiah…and, if they do, what does that say about Gospels’ claim of the greatest and unique miracle, the Resurrection?

Updated October 17, 2023.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] “Jesus.” Encyclopaedia Judaica. p 246. CR “Jesus.” Encyclopedia.com. <https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/jesus> “Miracles.” YouTube. photo. 2017. <https://i0.wp.com/theodds.website/wp-content/uploads/2018/05/Miracles-image.jpg?resize=300%2C169>
[2] Maimonides, Moses. Mishneh Torah. Moznaim Publications. Jewish year 4937 (1177 AD). Trans. Eliyahu Touger. Chabad.org. 2018. <https://www.chabad.org/library/article_cdo/aid/1188356/jewish/Melachim-uMilchamot-Chapter-11.htm> “Melachim uMilchamot.” Chabad.org. n.d. Chapter 11.3. <https://www.chabad.org/library/article_cdo/aid/1188356/jewish/Melachim-uMilchamot-Chapter-11.htm> Rich, Tracey R. “What Do Jews Believe?” Judaism101. 2011. <http://www.jewfaq.org/beliefs.htm>
[3] Mangel, Nissen. “Responsa.” Publisher: Kehot Publication Society. 2018. Chabad.org. 2014. <http://www.chabad.org/library/article_cdo/aid/107783/jewish/Responsa.htm>
[4] Isaiah 52:15. Maimonides .“Letter to the South (Yemen).” Neubauer and Driver. The Fifty-third Chapter of Isaiah According to the Jewish Interpreters. pp 374, 375. <https://books.google.com/books?id=YxdbAAAAQAAJ&pg=PP1#v=onepage&q=advent&f=false>
[5] Gloag, Paton J. Introduction to the Synoptic Gospels. pp vii-viii, 1-3. 1895. Online Books Page. Ockerbloom, ed. <http://catalog.hathitrust.org/Record/008728595> “Gospel Contradictions.” 2000. Walker, ed. PositiveAtheism.org. n.d. <https://web.archive.org/web/20150324003025/http://www.positiveatheism.org/mail/eml9449.htm> Smith, Ben C. “Gospel manuscripts – The manuscripts extant for the four canonical gospels.” TextExcavation.com. 2018. <http://www.textexcavation.com/gospelmanuscripts.html> Vick, Tristan D. “Dating the Gospels: Looking at the Historical Framework.” Advocatus Atheist. 2010. <http://advocatusatheist.blogspot.com/search?q=Dating+the+Gospels> “New Testament.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/11498-new-testament> Etinger, Judah. Foolish Faith. Chapter 6. 2018. FoolishFaith.com. <http://www.foolishfaith.com/book_chap6_history.asp> Shamoun, Sam. “The New Testament Documents and the Historicity of the Resurrection.” Answering-Islam.org. 2018. <http://www.answering-islam.org/Shamoun/documents.htm>
[6] “The Miracles of Jesus.” Bible.org. 2018. <https://bible.org/series/miracles-jesus> Fairchild, Mary. “37 Miracles of Jesus.” ThoughtCo. 2017. <https://www.thoughtco.com/miracles-of-jesus-700158> Ryrie Study Bible. Ed. Ryrie Charles C. Trans. New American Standard. “The Story of Jesus.” “Part 13 –His Miracles of Nature.” n.d. Christian Classics Ethereal Library. <https://www.ccel.org/bible/phillips/CN171-MIRACLES.htm> “The Story of Jesus.” “Part 14 –His Healing Miracles.” n.d. Christian Classics Ethereal Library. <https://www.ccel.org/bible/phillips/CN175-HEALING.htm> “Gospel of John.” Theopedia.com. n.d. <https://www.theopedia.com/gospel-of-john>
[7] Fairchild. “37 Miracles of Jesus.” Ryrie. “The Miracles of Jesus.”
[8] Luke 7; John 4.
[9] Matthew 12; Mark 3; Luke 6, 13; John 5, 9.
[10] Matthew 28; Mark 16; Luke 24; John 20; I Corinthians 15. Strobel, Lee. The Case For Christ. 1998. Part 3.
[11] Luke 24; CR Mark 16.
[12] Mark 16; Luke 24. NET.
[13] John 20. NRSV.
[14] John 16. “Gospel of John.” Theopedia.com. “The Book of John.” Quartz Hill School of Theology. n.d. <http://www.theology.edu/biblesurvey/john.htm> Smith, Barry D. “The Gospel of John.” Crandall University. 2015. <http://www.mycrandall.ca/courses/NTIntro/John.htm>
[15] Acts 1.
[16] Acts 1:3, 15; I Corinthians 15. Irenaeus of Lyons. Against Heresies. Philip Schaf, ed. Ante-Nicene Fathers. Volume I. Book III, Chapter XIV.1. Christian Classics Ethereal Library. 2005. <http://www.ccel.org/search/fulltext/Heresies> Aherne, Cornelius. “Gospel of Saint Luke.” The Catholic Encyclopedia. Volume 9. 1910. New Advent. 2015. <http://www.newadvent.org/cathen/09420a.htm> Cline, Austin. “Luke the Evangelist: Profile & Biography of Luke.” About.com|Agnosticism/Atheism. n.d. <http://atheism.about.com/od/biblepeoplenewtestament/p/LukeEvangelist.htm> Singer, Isidore; Adler, Cyrus, et. al. The Jewish Encyclopedia. Volume 9. “Luke.” pp 251. 1912. <http://books.google.com/books?id=lfoOtGOcIBYC&lpg=PA594&ots=6qoCfVVUz7&dq=wave%20sheaf%20encyclopedia&pg=PA594#v=onepage&q&f=false&gt

Accursed By God When Jesus Was Crucified?

Posted on March 8, 2018May 1, 2024 by K.B. Vogelman

Accursed By God When Jesus Was Crucified?

Crucifixion of Jesus of Nazareth is the fact that serves as proof for Judaism that he is not the Messiah. Judaism holds that a person who is hanged is accursed by God; therefore, Jesus was accursed by God disqualifying him as the Messiah:^[1]

“The very form of his punishment would disprove those claims in Jewish eyes. No Messiah that Jews could recognize could suffer such a death; for “He that is hanged is accursed of God” (Deut. xxi. 23), ‘an insult to God’ (Targum, Rashi).” – JewishEnclopedia.com

Scriptural basis is found in the Law of Moses, Book of Deuteronomy. Very plainly it says that anyone who is hanged on a tree is accursed of God:

^{DT. 21:23}“his body shall not remain overnight on the tree, but you shall surely bury him that day, so that you do not defile the land which the LORD your God is giving you as an inheritance; for he who is hanged is accursed of God._(NKJV)

A person accursed by God, according to the Talmud, was to have committed an offense so reprehensible, execution was not enough. Public hanging of a corpse told everyone the person was accursed by God.^[2]

MISHNAH

“… the sages say: only the blasphemer and the idolater are hanged._(Soncino)

“…but thou shalt surely bury him the same day for he is hanged [because of] a curse against God, – as if to say why was he hanged? – Because he cursed the name [of God]; and so the name of the name of Heaven [God] is profaned._(Soncino)

Gemara

“The sages, however, say: that as with a blasphemer who has denied the cardinal principle of our faith (i.e., he does not believe in God), the same is the case with an idolater who denies the might of God…” _(Rodkinson)

Connecting “tree” and “cross” is made through translations of the Deuteronomy Hebrew text word `ets meaning “a tree or wood timber.”^[3] Jewish translators of the Septuagint LXX used the Greek word xulon meaning “tree” or “wood.” Jewish and Christian Bibles alike nearly all translate Hebrew `ets in Deuteronomy as “tree” or “pole.”^[4]

Crucifixion involved a victim being hanged from its wood cross-timber beam attached to an upright wood pole often called a gibbet. Therein lies the connection of the Deuteronomy Law to a cross being a “tree” or “pole.”^[5]

MISHNAH

“All who are stoned are [afterwards] hanged. _(Soncino)

Gemara:

“The rabbis taught: It reads [Deut. xxi. 22]: “And he be put to death, and thou hang him on a tree.””

“The rabbis taught: If the verse read, “If a man committed a sin, he shall be hanged,” we would say that he should be hanged until death occurs, as the government does; but it reads, “He shall be put to death and hanged,” which means he shall be put to death and thereafter hanged.”_(Rodkinson)

Some fated soles were executed as judicial punishment for committing commonly recognized serious crimes such as murder, robbery and insurrection. With time, reasons for crucifixions expanded.

Many Jews including priests were crucified for non-criminal, nefarious reasons such as simple hatred, spitefulness or merely for entertainment.^[6]

Thousands of Jews were crucified by the Romans and these hapless victims could not conceivably have viewed as being accursed by God.^[7] In fact, Jewish practice was to take great care in burying the crucified Jews before sunset:^[8]

“Nay, they proceeded to that degree of impiety, as to cast away their dead bodies without burial, although the Jews used to take so much care of the burial of men, that they took down those that were condemned and crucified, and buried them before the going down of the sun.” – Josephus, Wars

Jesus of Nazareth was crucified like any other Jew by the Romans. Following customary Jewish practice after a crucifixion death, his body was taken down from the cross and buried with care by none other than two prominent Jewish Council members.^[9]

An exception to Jewish Law was needed to distinguish the crucifixion of Jesus from that of other crucified Jews. Sanhedrin 43a describes an exception was made for “Yeshu, the Nasarean:”

Gemara^[10]

“…On the eve of the Passover Yeshu [^#34the Nasarean] was hanged…But since nothing was brought forward in his favour he was hanged on the eve of the Passover!.…With Yeshu however it was different, for he was connected with the government [or royalty, i.e., influential].’” _(Soncino)

Yeshu came from royalty where Jewish royalty only came through the lineage of King David.^[11] Jewish leadership believed that Jesus should be handled differently, an exception.

Caiaphas and the Jewish leadership found Jesus guilty of blasphemy for claiming to be I AM.^[12] Problem was, Rome had prohibited executions by the Jewish theocracy.^[13]

Rome did not recognize a Jewish court verdict, especially for the capital Jewish crime of blasphemy. Instead, the Jewish leadership handed Jesus over to the Roman government under the accusation of failure to pay taxes and insurrection.^[14] Either Roman crime would result in the same outcome – crucifixion on a cross, a wooden tree.^[15]

Indeed, Jesus was judged by the Roman government for insurrection. However, the plan seemed to backfire when neither Tetrarch Herod nor Procurator Pilate found any guilt in Jesus despite admitting to Pilate that he is a King.^[16]

Not guilty of any Roman crimes, Pilate still condemned Jesus to crucifixion at the strong behest of the Jews. Pilate was compelled to wash his hands of the aberrant circumstances saying, “I am innocent of this man’s blood.”^[17]

Does the crucifixion of Jesus mean he was accused by God?

Updated March 31, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] “Jesus of Nazareth.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/8616-jesus-of-nazareth> “God Cannot die!” TorahOfMessiah.com. 2012. <https://web.archive.org/web/20140331233206/http://www.torahofmessiah.com/godcantdie.html>
[2] Soncino Babylonian Talmud. Sanhedrin 45b – 46a. Babylonian Talmud. Rodkinson. Chapter VI, Mishna V.
[3] “H6086.” Lexicon-Concordance Online Bible. n.d. http://lexiconcordance.com/search6.asp?sw=6086&sm=0&x=42&y=16> Benner, Jeff. “Mechanical Translation of the Torah.” Deuteronomy 21:23. <http://www.mechanical-translation.org/mtt/D21.html>
[4] Net.bible.org. Deuteronomy 21:22, Hebrew text “`ets <06086>” “Septuagint text, Greek “xulon <3586>” <http://classic.net.bible.org/strong.php?id=3586> Bible Hub. 2017. Deuteronomy 21:22. <http://biblehub.com> Josephus, Flavius. Antiquities of the Jews. Book XII, Chapter II. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> “Septuagint.” Septuagint.Net. 2014. <http://septuagint.net> “Septuagint.” Encyclopædia Britannica. 2014. Benner, Jeff A. “The Great Isaiah Scroll and the Masoretic Text.” Ancient Hebrew Research Center. 2013. <http://www.ancient-hebrew.org/31_masorite.html> Lundberg, Marilyn J. “The Leningrad Codex.” USC West Semitic Research Project. 2012. <https://web.archive.org/web/20170403025034/http://www.usc.edu/dept/LAS/wsrp/educational_site/biblical_manuscripts/LeningradCodex.shtml> The Complete Jewish Bible with Rashi Commentary. Devarim – Deuteronomy, Chapter 21. <http://www.chabad.org/library/bible_cdo/aid/9985#showrashi=true> Benner, Jeff, “Mechanical Translation of the Torah.” 2017. Deuteronomy 21. <http://www.mechanical-translation.org/mtt/D21.html>
[5] The Babylonian Talmud. Trans. Michael L. Rodkinson. 1918. Mishnah IV Gemara. <http://www.sacred-texts.com/jud/talmud.htm> Soncino Babylonian Talmud. Ed. Isidore Epstein. 1935-1948. Sanhedrin 46b Gemara.<https://israelect.com/Come-and-Hear/talmud/index.html>
[6] Josephus. Wars. Book V, Chapter XI. Ciantar, Joe Zammit. Times Malta. “Recollections on Crucifixion – Part one.” image. 2022. <https://timesofmalta.com/articles/view/recollections-on-crucifixion-part-one.861097>
[7] Josephus, Flavius. Wars of the Jews. Book II, Chapters V, XIII, XIV; Book IV, Chapter V; Book V, Chapters VI, XI. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Josephus. Antiquities of the Jews. Book XX, Chapter VI.2. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[8] Josephus. Wars. Book IV, Chapter V.
[9] Matthew 27:57-61. Mark 15:42-47. Luke 23:50-56. John 19:38-42.
[10] Soncino Babylonian Talmud Sanhedrin 43a; footnote #34; “Glossary” > “Baraitha” and “Tanna, Tana.” Epstein. “Introduction to Seder Nezikin.” Soncino Babylonian Talmud. Visotzky, Rabbi Burton L. Sage Tales – Wisdom and Wonder from the Rabbis of the Talmud. 2011. p153. <https://books.google.com/books?id=pMJYU2DTZ4UC&pg=PA153&lpg=PA153&dq=Talmud+exception+for+Jesus+of+Nazareth&source=bl&ots=ir-xCPF6a0&sig=_Nx3mW86y5dgWQWtuQmV-VidP6w&hl=en&sa=X&ved=0ahUKEwimzZi8yNvZAhXH44MKHf5AAEsQ6AEIXjAG#v=onepage&q=Talmud%20exception%20for%20Jesus%20of%20Nazareth&f=false> Talmud 43a. Sefaria. n.d. <https://www.sefaria.org/Sanhedrin.43a?lang=bi> “Jesus.” Names for God. n.d. <https://namesforgod.net/jesus>
[11] Soncino Babylonian Talmud. Ed. Epstein, Isidor. “Introduction to the Seder Nezikin.” Soncino Babylonian Talmud. Shachter & Freedman. “Introduction to Sanhedrin.” Soncino Babylonian Talmud. Sanhedrin Chapter VI, Folio 43a. Greenberg, Eric J. “Jesus’ Death Now Debated by Jews.” Jewish Journal. 2003. Reprinted from The Jewish Week. <http://jewishjournal.com/news/world/8546>
[12] NASB. Luke 22:67-70. CR Matthew 26:63-65; Mark 14-63-65.
[13] Josephus, Flavius. Antiquities of the Jews. Book XX, Chapters IX. The Complete Works of Josephus. n.d <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[14] Luke 23:1-3.
[15] Josephus. Antiquities. Book XX, Chapter V. Josephus. Wars. Book II, Chapters V, XIV. Ashby, Carol. Life in the Roman Empire. n.d. “Crime and Punishment.” <https://carolashby.com/crime-and-punishment-in-the-roman-empire>
[16] Matthew 27:11; Mark 15:2; Luke 23:3, 13-15; John 18:33-38.
[17] NRSV, NASB. Matthew 27:24; Matthew 27:24-26; Mark 15:11-15; Luke 23:20-25; John 19:4-15. Josephus. Antiquities. Book XVI. Chapters II, VI; Book XVII, Chapter XIII; Book XIX, Chapter V-VI. Josephus, Flavius. Against Apion. Book II. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>

“I AM” – Blasphemy or the Truth?

Posted on February 10, 2018May 1, 2024 by K.B. Vogelman

“I AM” – Blasphemy or the Truth?

High Priest Caiaphas asked Jesus of Nazareth a direct question, “’Are you the Messiah, the Son of the Blessed One?’ Under oath, Jesus answered ‘I Am.’”^[1] To Caiaphas and other Jewish leaders, it was self-incriminating prima facie evidence – standalone proof – of blasphemy, a capital offense punishable by stoning:

^{LV 24:16} “Moreover, the one who blasphemes the name of the LORD shall surely be put to death; all the congregation shall certainly stone him. The alien as well as the native, when he blasphemes the Name, shall be put to death.” _(NASB)

In the Biblical backdrop, the son of an Egyptian father and Israelite mother had been apprehended for the offense of blasphemy. In the first and only documented judgement for blasphemy in the Old Testament, the Tanakh, the son was judged by God Himself through Moses:

^{LV 24:13-15} Then the LORD said to Moses: “Take the blasphemer outside the camp. All those who heard him are to lay their hands on his head, and the entire assembly is to stone him.

^{LV 24:23} “… and they took the blasphemer outside the camp and stoned him. The Israelites did as the LORD commanded Moses. _(NIV)

What exactly constituted the act of blasphemy? It was not until centuries later that the legal question was addressed in the Babylonian Talmud.

MISHNAH: “The blasphemer is punished only if he utters the [The Divine] Name.”_{(Soncino Talmud)}^[2]

Jewish Rabbi sages discussed the act of blasphemy in a Gemara. According to the Talmud, the illicit act could also include cursing, piercing or incorrectly blessing His Name.^[3]

Special rules in a blasphemy trial prohibited witnesses from quoting the blasphemy; instead, the court was to use the substitute name of “Jose.”^[4] Only one witness was allowed to quote the blasphemy and all others were to simply say if they agreed with what they heard. In the case of Jesus, it wasn’t necessary.

Upon hearing a blasphemy, judges were to rend their garments, a Jewish sign of displaying heart-rending anguish or mourning.^[5] It was exactly the reaction of Caiaphas when he heard Jesus answer “I Am” in response to his question asking if he is the Messiah.

Great Hebrew significance of “I AM” goes all the way back to Moses and the unconsumed, burning bush. Curiosity had drawn Moses closer to the bush when a Voice called him by name. Moses asked who was speaking and the Voice responded:

^{EX 3:6} “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” _{(The Complete Jewish Bible, NASB)}

The Voice identified Himself as “God,” translated from ‘elohiym, the Hebrew plural masculine word meaning “God, divine ones, rulers, judges.”^[6] (Translators added the preceding “I am” only as a clarifying literary aide.)

Commanded to return to Egypt and confront Pharaoh, Moses asked what he should say if anyone asked who sent him? Resoundingly, the booming Voice declared:

^{EX 3:14-15} “I AM WHO I AM” [hayah/havah]; and He said, “Thus you shall say to the sons of Israel, ‘I AM’ [hayah/havah] has sent me to you.” God [‘elohiym] furthermore, said to Moses, “Thus you shall say to the sons of Israel, ‘The LORD [YWVH], the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is My name forever, and this is My memorial-name to all generations. _(NASB)

God emphatically identified Himself with the name hayah or havah, according to Jewish sage Rabbi Rashi, meaning “I will be” – no beginning or end. Translated into English as “I AM,” hayah is an on-going action verb defined as “to exist i.e. to be or become, come to pass (always emphatic).” ^[7]

Exodus 3:15, God specifically sais His proper name is YHVH, the four letter ineffable Hebrew name of God or “Tetragrammaton.” Rashi expounded that the 4-letter Hebrew Name is not intended to be spoken.^[8]

YHVH in Exodus is translated into English as “The LORD” in place of the unspeakable Divine Name. In other Biblical references, the name is translated as Jehovah, God (‘elohiym), or Adonai.^[9]

Jewish translators of the Hebrew-to-Greek Septuagint LXX completed in 247 BC translated the Exodus text of both “I AM” and “The LORD” into Greek as “ego eimi.”^[10] Jesus answered Caiaphas using these very same two Greek words, ego eimi.

Ego is a primary first person pronoun to be pronounced emphatically.^[11] Eimi, also to be said emphatically, is “the first person singular present indicative meaning “exist’” with characteristics of present and future tenses.^[12]

When Jesus answered Caiaphas’ question saying “ego eimi,” in essence by definition, he declared emphatically and authoritatively a statement of fact: “I Am.”

A year earlier, Pharisees also believed they had heard Jesus commit blasphemy. While teaching at the Temple, Jesus several times referred to himself as ego eimi:

^{JN 8:12} “…I AM the light of the world…” _(Jubliee)^[13]

^{JN 8:24} “…unless you believe that I AM, you’ll die in your sins.”_(ISV)^[14]

^{JN 8:28} “When you have lifted up the Son of Man, then you will know that I AM…”_(ISV)^[15]

Continuing, the Pharisees accused Jesus of being possessed by a demon after he said, “If anyone keeps My word, he will never taste of death.”^[16] They aptly pointed out that Abraham and the prophets had surely kept God’s word yet they were dead.^[17] Jesus responded to the reference of Abraham:

^{JN 8:56-58} “Your father Abraham rejoiced to see My day, and he saw it and was glad.” Then the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.”_(NKJV)^[18]

Incredibly, Jesus explicitly said, “Before Abraham was, I AM” – ego eimi. In one of the most astonishing statements in all the Gospels, Jesus said he saw and heard Abraham rejoice when the day of Jesus had arrived.

Believing they had undoubtedly heard a blasphemy, the Pharisees picked up stones to kill Jesus. According to John, it was not yet his time and Jesus escaped unharmed.^[19]

Facts of the case are undisputed – under oath Jesus identified himself as I Am, the Son of God. What remains is the open question: did Jesus speak a blasphemy or the truth?

If Jesus spoke blasphemy, his death sentence was truly justified according to God’s own Law pursuant to the law of blasphemy. If Jesus is the Son of God, he could not have spoken a blasphemy and was unjustly judged in the place.

Perhaps the greatest paradox of all time, at the Passover in the House of God Jesus declared himself to be the Son of God – a blasphemy or the truth?

Updated April 29, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License .

REFERENCES:

NASB = New American Standard Bible translation
ISV = International Standard Version translation
NIV = New International Version translation
NKJV = New King James Version translation

[1] NASB. Luke 22:67-71. CR Matthew 26:63-65; Mark 14-63-65;
[2] Soncino Babylonian Talmud. Ed. Isidore Epstein. Sanhedrin 55b (continues through 56a) <http://come-and-hear.com/tcontents.html> CR Deuteronomy 5:11.
[3] Soncino Babylonian Talmud. Sanhedrin 56a, 66a. The Babylonian Talmud. Rodkinson translation. Book 8, Tract Sanhedrin, Chapter VII, Mishna VI. <http://www.sacred-texts.com/jud/talmud.htm>
[4] Soncino Babylonian Talmud. Sanhedrin 56a, 66a.
[5] Lamm, Maurice. “Keriah – The Rending of Garments.” Chabad.org. 2018. <http://www.chabad.org/library/article_cdo/aid/281558/jewish/Keriah-The-Rending-of-Garments.htm>
[6] “<H0430>”Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com>
[7] Net.bible.org. Hebrew text. Strong, James. The New Strong’s Exhaustive Concordance of the Bible. 1990.“hayah <1961>.” The Complete Jewish Bible with Rashi Commentary. 2018. Shemot – Exodus 3:14 translation & commentary. <http://www.chabad.org/library/bible_cdo/aid/9864#showrashi=true> “exist;” “be/” “become,” “transitive.” Merriam-Webster. 2018. <http://www.merriam-webster.com> “<H1961>”Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com>
[8] Rashi. The Complete Jewish Bible with Rashi Commentary. Shemot – Exodus 3:15 commentary. Benner, Jeff, The Ancient Hebrew Alphabet. 2017. “vav.” <http://www.ancient-hebrew.org/alphabet_letters_vav.html> Exodus 3:15. BibleHub.com. lexicon. n.d. <https://biblehub.com/lexicon/exodus/3-15.htm>
[9] Soncino Babylonian Talmud. Sanhedrin 55b & footnote #20, 56a. Martincic, Tom. “The Meaning of the Tetragrammaton.” Eliyah.com. n.d. <http://www.eliyah.com/tetragrm.html> “Tetragrammaton.” Dictionary.com. <http://dictionary.reference.com/browse/tetragrammaton?s=t> Marlowe, Michael. The Translation of the Tetragrammaton.” Bible Research. 2011. <http://www.bible-researcher.com/tetragrammaton.html> “Tetragrammation.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/14346-tetragrammaton> Singer, Isidore; Adler, Cyrus, et. al. The Jewish Encyclopedia. Volume 9. 1912. “The Seven Names.” p 163. <https://books.google.com/books?id=lfoOtGOcIBYC&lpg=PA594&ots=6qoCfVVUz7&dq=wave+sheaf+encyclopedia&pg=PA594&hl=en#v=onepage&q=seven&f=false>
[10] NetBible.com. Exodus 3:6 – Septuagint text; Hebrew text Myhlah <403>, ‘elohiym, the plural form of ‘elowahh <0433>. Biblehub.com. Exodus 3:6 Hebrew ’ĕ-lō-hê <403>, plural form of eloah. Josephus, Flavius. Antiquities of the Jews. Book XII, Chapter II.1-6, 13-1. Trans. William Whitson. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> “I AM.” Names For God. n.d. <https://namesforgod.net/i-am>
[11] Net.bible.org. Luke 22:70, Greek text. Strong. “ego <1473> The New Strong’s Exhaustive Concordance of the Bible.
[12] Net.bible.org. Luke 22:70, Greek text. Strong. “eimi <1510>” The New Strong’s Exhaustive Concordance of the Bible.
[13] Jamieson-Fausset-Brown Bible Commentary. John 8:12. BibleHub.com. <http://biblehub.com/commentaries/jfb/john/8.htm>
[14] Gill’s Exposition. John 8:24. BibleHub.com. <http://biblehub.com/commentaries/gill/john/8.htm> Cambridge Bible for Schools and Colleges. John 8:24. BibleHub.com. <http://biblehub.com/commentaries/cambridge/john/8.htm> Wesley’s Notes on the Bible. John 8:24. BibleHub.com. <http://biblehub.com/commentaries/wes/john/8.htm>
[15] Wesley’s Notes on the Bible. John 8:28. Cambridge Bible for Schools and Colleges. John 8:28.
[16] NASB. John 8:52.
[17] John 8:52-55.
[18] Gill’s Exposition. John 8:58. Cambridge Bible for Schools and Colleges. John 8:58. Jamieson-Fausset-Brown Bible Commentary. John 8:58. Wesley’s Notes on the Bible. John 8:58.
[19] John 8:59.