Rik Brooks

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In my devotional this morning a famous commentator suggested that the "I am" that Christ said in John 6:36 when He said that He is the bread of life is none other than the same exact words that God told Moses to tell the Hebrews when they wanted to know who sent him.

Does anyone know if this is correct?
 

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In my devotional this morning a famous commentator suggested that the "I am" that Christ said in John 6:36 when He said that He is the bread of life is none other than the same exact words that God told Moses to tell the Hebrews when they wanted to know who sent him.

Does anyone know if this is correct?

The name of the eternal God is YHVH

Made from 4 letters in Hebrew:

the yud, the heh, the vav & the heh

YHVH means I Am

You say it daily. I am happy, I am sad, I am hungry, I am full.

I am is part & parcel to the fabric of our existence.

He is the I Am of all I Ams. And our existence comes from His existence. He is whatever we need.

Exodus 3:
14 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.

15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

Acts 17:
27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:

28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

Ex 15:26 "I Am" the LORD that healeth thee.

Exodus 3:14 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.

John 6:35 Jesus said unto them, "I Am" the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

John 8:12 Then spake Jesus again unto them, saying, "I Am" the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

John 8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, "I Am"

John 10:7 Then said Jesus unto them again, Verily, verily, I say unto you, "I Am" the door of the sheep.

John 10:11 "I Am" the good shepherd: the good shepherd giveth his life for the sheep.

John 10:14 "I Am" the good shepherd, and know my sheep, and am known of mine.

John 11:25 Jesus said unto her, "I Am" the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

John 14:6 Jesus saith unto him, "I Am" the way, the truth, and the life: no man cometh unto the Father, but by me.

John 15:1 "I Am" the true vine, and my Father is the husbandman.

Rev 1:8 "I am" Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Rev 1:11 Saying, "I am" Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Rev 1:
17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; "I am" the first and the last:

18 I am he that liveth, and was dead; and, behold, "I am" alive for evermore, Amen; and have the keys of hell and of death.

Rev 22:
13 "I am" Alpha and Omega, the beginning and the end, the first and the last.

16 I Jesus have sent mine angel to testify unto you these things in the churches. "I" am the root and the offspring of David, and the bright and morning star.

I am out. Maranatha
 
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brightlights

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In my devotional this morning a famous commentator suggested that the "I am" that Christ said in John 6:36 when He said that He is the bread of life is none other than the same exact words that God told Moses to tell the Hebrews when they wanted to know who sent him.

Does anyone know if this is correct?

Basically, yes.

As you may know, the NT was written in Greek and the OT in Hebrew. The NT phrase is ego eimi. But in the Greek translation of the OT, the LXX (translated hundreds of years before the NT was written) the Hebrew phrase "I am that I am" is translated as ego eimi. The connection is explicit and intentional.
 
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benelchi

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In my devotional this morning a famous commentator suggested that the "I am" that Christ said in John 6:36 when He said that He is the bread of life is none other than the same exact words that God told Moses to tell the Hebrews when they wanted to know who sent him.

Does anyone know if this is correct?

No, this is not correct. While the words are the same, the phrase "I am [insert object here]" is a fairly common phrase in Greek and context is needed to link these words to the OT reference. Jn. 8:58 is a good example of where the context demands a link back to the OT "I am"
 
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Ken Behrens

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In Greek, a special form of "am" includes the "I" part, so the I is for emphasis. In Hebrew, the word for "I" includes the "am" part, so the "am" is for emphasis. In Ex. 3:11, "I am" is hayah, meaning "to live", or "life" in some sense, is what God calls Himself.
 
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benelchi

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In Greek, a special form of "am" includes the "I" part, so the I is for emphasis. In Hebrew, the word for "I" includes the "am" part, so the "am" is for emphasis. In Ex. 3:11, "I am" is hayah, meaning "to live", or "life" in some sense, is what God calls Himself.

These are not special forms, they are common forms that are used in special ways in a few circumstances.

The Greek phrase ἐγὼ εἰμί is used hundreds of times in Scripture, but only in a few places is it understood as describing God; in these cases there is no object, it is simply "I am."

In Hebrew, היה (hayah) is the root "to be" and not "to live." The root "to live" looks similar but not identical i.e. it is חיה. Additionally the root "hayah" is very frequently used in the OT (over 3500 times) and almost never describes God. When it is written as היה (hayah) it means "he was" and this form would never be used to refer to God. The form used in Ex. 3:14 is אהיה (eyheyeh) and it means "I AM" (it is the first person singular imperfect). This form is used dozens of time when God is not the subject. Additionally, in Hebrew the verb itself contains the gender, number, and person; although the pronoun can be added for emphasis (as in the Ruth 2:13 example below), it is not required.

‎ כִּֽי־אֶהְיֶ֥ה חָתָ֖ן לַמֶּֽלֶךְ "that I should be the son-inlaw of the King. (1 Sam. 18:18)
וְאָנֹכִי֙ לֹ֣א אֶֽהְיֶ֔ה כְּאַחַ֖ת שִׁפְחֹתֶֽיךָ "I am not like one of your handmaidens" (Ruth 2:13 BHS)

In both Greek and Hebrew, it is not a special form of "I am" that is used to refer to God, it is a special context i.e. a context where the object is absent, and the subject is God.
 
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Ken Behrens

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These are not special forms, they are common forms that are used in special ways in a few circumstances.

The Greek phrase ἐγὼ εἰμί is used hundreds of times in Scripture, but only in a few places is it understood as describing God; in these cases there is no object, it is simply "I am."

In Hebrew, היה (hayah) is the root "to be" and not "to live." The root "to live" looks similar but not identical i.e. it is חיה. Additionally the root "hayah" is very frequently used in the OT (over 3500 times) and almost never describes God. When it is written as היה (hayah) it means "he was" and this form would never be used to refer to God. The form used in Ex. 3:14 is אהיה (eyheyeh) and it means "I AM" (it is the first person singular imperfect). This form is used dozens of time when God is not the subject. Additionally, in Hebrew the verb itself contains the gender, number, and person; although the pronoun can be added for emphasis (as in the Ruth 2:13 example below), it is not required.

‎ כִּֽי־אֶהְיֶ֥ה חָתָ֖ן לַמֶּֽלֶךְ "that I should be the son-inlaw of the King. (1 Sam. 18:18)
וְאָנֹכִי֙ לֹ֣א אֶֽהְיֶ֔ה כְּאַחַ֖ת שִׁפְחֹתֶֽיךָ "I am not like one of your handmaidens" (Ruth 2:13 BHS)

In both Greek and Hebrew, it is not a special form of "I am" that is used to refer to God, it is a special context i.e. a context where the object is absent, and the subject is God.
The actual count is ego and eimi occur in the same verse 89 times. eimi occurs alone 146 times, and eimi 334 times. Strongs says about ego (#1473) that it is used only for emphasis. hayah (Strong's 1961) occurs 72 times, ani (589) or its Egyptian predecessor anoki (595) occur 16 times, often meaning "me" or "mine". These two never occur together in the same verse, and either is used by God to refer to Himself only a handful of those times. In fact, in most cases where KJV uses the phrase "I am", it is in italics, indicating it was added by the translators, as required in English but not in the original. Hayah is listed by Strong's as having been derived from hawah. Depending on the vowel pointing (which is not part of the inspired text), it could mean various grammatical parts of the verb, or the noun, live or life. It can also be translated "come" for example.
 
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benelchi

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The actual count is ego and eimi occur in the same verse 89 times. eimi occurs alone 146 times, and eimi 334 times. Strongs says about ego (#1473) that it is used only for emphasis.

The actual account of them occurring together in the NT with this specific word order is 47. When you include the count from the OT (LXX) restricted to this same word order it is over 241 times (verse list included below).



hayah (Strong's 1961) occurs 72 times,

The root hayah in all its forms appears 3577 times in the OT! It appears 25 times in the first chapter of Genesis alone! Again, this is one of the most frequently used roots in the OT! (I can provide a very long verse list if needed).

ani (589) or its Egyptian predecessor anoki (595) occur 16 times, often meaning "me" or "mine".

The "I AM" of scripture is אהיה (eyheyeh) from the root היה and does not require the presence of אני (ani) or אנכי (anoki). Ex. 3:14 includes neither of these pronouns.

‎ וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־מֹשֶׁ֔ה אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה וַיֹּ֗אמֶר כֹּ֤ה תֹאמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל אֶֽהְיֶ֖ה שְׁלָחַ֥נִי אֲלֵיכֶֽם׃ Exod. 3:14 BHS)

Additionally, anoki is not Egyptian.

These two never occur together in the same verse, and either is used by God to refer to Himself only a handful of those times.

Yes, actually they do appear together.

‎ (Exod. 7:17 BHS) כֹּ֚ה אָמַ֣ר יְהוָ֔ה בְּזֹ֣את תֵּדַ֔ע כִּ֖י אֲנִ֣י יְהוָ֑ה הִנֵּ֙ה אָנֹכִ֜י מַכֶּ֣ה׀ בַּמַּטֶּ֣ה אֲשֶׁר־בְּיָדִ֗י עַל־הַמַּ֛יִם אֲשֶׁ֥ר בַּיְאֹ֖ר וְנֶהֶפְכ֥וּ לְדָֽם׃
(Exod. 34:10 BHS) וַיֹּ֗אמֶר הִנֵּ֣ה אָנֹכִי֘ כֹּרֵ֣ת בְּרִית֒ נֶ֤גֶד כָּֽל־עַמְּךָ֙ אֶעֱשֶׂ֣ה נִפְלָאֹ֔ת אֲשֶׁ֛ר לֹֽא־נִבְרְא֥וּ בְכָל־הָאָ֖רֶץ וּבְכָל־הַגּוֹיִ֑ם וְרָאָ֣ה כָל־הָ֠עָם אֲשֶׁר־אַתָּ֙ה בְקִרְבּ֜וֹ אֶת־מַעֲשֵׂ֤ה יְהוָה֙ כִּֽי־נוֹרָ֣א ה֔וּא אֲשֶׁ֥ר אֲנִ֖י עֹשֶׂ֥ה עִמָּֽךְ׃
(Jdg. 19:18 BHS) וַיֹּ֣אמֶר אֵלָ֗יו עֹבְרִ֙ים אֲנַ֜חְנוּ מִבֵּֽית־לֶ֣חֶם יְהוּדָה֘ עַד־יַרְכְּתֵ֣י הַר־אֶפְרַיִם֒ מִשָּׁ֣ם אָנֹ֔כִי וָאֵלֵ֕ךְ עַד־בֵּ֥ית לֶ֖חֶם יְהוּדָ֑ה וְאֶת־בֵּ֤ית יְהוָה֙ אֲנִ֣י הֹלֵ֔ךְ וְאֵ֣ין אִ֔ישׁ מְאַסֵּ֥ף אוֹתִ֖י הַבָּֽיְתָה׃
(2 Sam. 3:13 BHS) וַיֹּ֣אמֶר ט֔וֹב אֲנִ֕י אֶכְרֹ֥ת אִתְּךָ֖ בְּרִ֑ית אַ֣ךְ דָּבָ֣ר אֶחָ֡ד אָנֹכִי֩ שֹׁאֵ֙ל מֵאִתְּךָ֤ לֵאמֹר֙ לֹא־תִרְאֶ֣ה אֶת־פָּנַ֔י כִּ֣י׀ אִם־לִפְנֵ֣י הֱבִיאֲךָ֗ אֵ֚ת מִיכַ֣ל בַּת־שָׁא֔וּל בְּבֹאֲךָ֖ לִרְא֥וֹת אֶת־פָּנָֽי׃ ס
(2 Sam. 20:17 BHS) וַיִּקְרַ֣ב אֵלֶ֔יהָ וַתֹּ֧אמֶר הָאִשָּׁ֛ה הַאַתָּ֥ה יוֹאָ֖ב וַיֹּ֣אמֶר אָ֑נִי וַתֹּ֣אמֶר ל֗וֹ שְׁמַע֙ דִּבְרֵ֣י אֲמָתֶ֔ךָ וַיֹּ֖אמֶר שֹׁמֵ֥עַ אָנֹֽכִי׃
(Job 13:2 BHS) כְּֽ֭דַעְתְּכֶם יָדַ֣עְתִּי גַם־אָ֑נִי לֹא־נֹפֵ֖ל אָנֹכִ֣י מִכֶּֽם׃
(Job 33:9 BHS) זַ֥ךְ אֲנִ֗י בְּֽלִ֫י פָ֥שַׁע חַ֥ף אָנֹכִ֑י וְלֹ֖א עָוֹ֣ן לִֽי׃
(Isa. 45:12 BHS) אָֽנֹכִי֙ עָשִׂ֣יתִי אֶ֔רֶץ וְאָדָ֖ם עָלֶ֣יהָ בָרָ֑אתִי אֲנִ֗י יָדַי֙ נָט֣וּ שָׁמַ֔יִם וְכָל־צְבָאָ֖ם צִוֵּֽיתִי׃
(Jer. 25:29 BHS) כִּי֩ הִנֵּ֙ה בָעִ֜יר אֲשֶׁ֧ר נִֽקְרָא־שְׁמִ֣י עָלֶ֗יהָ אָֽנֹכִי֙ מֵחֵ֣ל לְהָרַ֔ע וְאַתֶּ֖ם הִנָּקֵ֣ה תִנָּק֑וּ לֹ֣א תִנָּק֔וּ כִּ֣י חֶ֗רֶב אֲנִ֤י קֹרֵא֙ עַל־כָּל־יֹשְׁבֵ֣י הָאָ֔רֶץ נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃
(Hos. 5:14 BHS) כִּ֣י אָנֹכִ֤י כַשַּׁ֙חַל֙ לְאֶפְרַ֔יִם וְכַכְּפִ֖יר לְבֵ֣ית יְהוּדָ֑ה אֲנִ֙י אֲנִ֤י אֶטְרֹף֙ וְאֵלֵ֔ךְ אֶשָּׂ֖א וְאֵ֥ין מַצִּֽיל׃
(Jon. 1:9 BHS) וַיֹּ֥אמֶר אֲלֵיהֶ֖ם עִבְרִ֣י אָנֹ֑כִי וְאֶת־יְהוָ֞ה אֱלֹהֵ֤י הַשָּׁמַ֙יִם֙ אֲנִ֣י יָרֵ֔א אֲשֶׁר־עָשָׂ֥ה אֶת־הַיָּ֖ם וְאֶת־הַיַּבָּשָֽׁה׃

God uses these pronouns in Scripture hundreds of times in reference to himself. (I can provide a verse list if needed).

In fact, in most cases where KJV uses the phrase "I am", it is in italics, indicating it was added by the translators, as required in English but not in the original. Hayah is listed by Strong's as having been derived from hawah. Depending on the vowel pointing (which is not part of the inspired text), it could mean various grammatical parts of the verb, or the noun, live or life. It can also be translated "come" for example.

In Hebrew, if I use the simple present tense, then the verb is not included; the pronoun is used alone with the object i.e. if I say that "I am a king" in Hebrew it would be אני מלך; however, this grammatical structure is NEVER used when speaking of God as the "I Am" because it requires the presence of an object.



List of verses containing the phrase ἐγώ εἰμι:

(Gen. 17:1 BGT) ἐγένετο δὲ Αβραμ ἐτῶν ἐνενήκοντα ἐννέα καὶ ὤφθη κύριος τῷ Αβραμ καὶ εἶπεν αὐτῷ ἐγώ εἰμι ὁ θεός σου εὐαρέστει ἐναντίον ἐμοῦ καὶ γίνου ἄμεμπτος
(Gen. 23:4 BGT) πάροικος καὶ παρεπίδημος ἐγώ εἰμι μεθ᾽ ὑμῶν δότε οὖν μοι κτῆσιν τάφου μεθ᾽ ὑμῶν καὶ θάψω τὸν νεκρόν μου ἀπ᾽ ἐμοῦ
(Gen. 24:34 BGT) καὶ εἶπεν παῖς Αβρααμ ἐγώ εἰμι
(Gen. 26:24 BGT) καὶ ὤφθη αὐτῷ κύριος ἐν τῇ νυκτὶ ἐκείνῃ καὶ εἶπεν ἐγώ εἰμι ὁ θεὸς Αβρααμ τοῦ πατρός σου μὴ φοβοῦ μετὰ σοῦ γάρ εἰμι καὶ ηὐλόγηκά σε καὶ πληθυνῶ τὸ σπέρμα σου διὰ Αβρααμ τὸν πατέρα σου
(Gen. 27:32 BGT) καὶ εἶπεν αὐτῷ Ισαακ ὁ πατὴρ αὐτοῦ τίς εἶ σύ ὁ δὲ εἶπεν ἐγώ εἰμι ὁ υἱός σου ὁ πρωτότοκος Ησαυ
(Gen. 30:2 BGT) ἐθυμώθη δὲ Ιακωβ τῇ Ραχηλ καὶ εἶπεν αὐτῇ μὴ ἀντὶ θεοῦ ἐγώ εἰμι ὃς ἐστέρησέν σε καρπὸν κοιλίας
(Gen. 31:13 BGT) ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ἐν τόπῳ θεοῦ οὗ ἤλειψάς μοι ἐκεῖ στήλην καὶ ηὔξω μοι ἐκεῖ εὐχήν νῦν οὖν ἀνάστηθι καὶ ἔξελθε ἐκ τῆς γῆς ταύτης καὶ ἄπελθε εἰς τὴν γῆν τῆς γενέσεώς σου καὶ ἔσομαι μετὰ σοῦ
(Gen. 31:38 BGT) ταῦτά μοι εἴκοσι ἔτη ἐγώ εἰμι μετὰ σοῦ τὰ πρόβατά σου καὶ αἱ αἶγές σου οὐκ ἠτεκνώθησαν κριοὺς τῶν προβάτων σου οὐ κατέφαγον
(Gen. 31:41 BGT) ταῦτά μοι εἴκοσι ἔτη ἐγώ εἰμι ἐν τῇ οἰκίᾳ σου ἐδούλευσά σοι δέκα τέσσαρα ἔτη ἀντὶ τῶν δύο θυγατέρων σου καὶ ἓξ ἔτη ἐν τοῖς προβάτοις σου καὶ παρελογίσω τὸν μισθόν μου δέκα ἀμνάσιν
(Gen. 45:3 BGT) εἶπεν δὲ Ιωσηφ πρὸς τοὺς ἀδελφοὺς αὐτοῦ ἐγώ εἰμι Ιωσηφ ἔτι ὁ πατήρ μου ζῇ καὶ οὐκ ἐδύναντο οἱ ἀδελφοὶ ἀποκριθῆναι αὐτῷ ἐταράχθησαν γάρ
(Gen. 45:4 BGT) εἶπεν δὲ Ιωσηφ πρὸς τοὺς ἀδελφοὺς αὐτοῦ ἐγγίσατε πρός με καὶ ἤγγισαν καὶ εἶπεν ἐγώ εἰμι Ιωσηφ ὁ ἀδελφὸς ὑμῶν ὃν ἀπέδοσθε εἰς Αἴγυπτον
(Gen. 46:3 BGT) λέγων ἐγώ εἰμι ὁ θεὸς τῶν πατέρων σου μὴ φοβοῦ καταβῆναι εἰς Αἴγυπτον εἰς γὰρ ἔθνος μέγα ποιήσω σε ἐκεῖ
(Exod. 3:6 BGT) καὶ εἶπεν αὐτῷ ἐγώ εἰμι ὁ θεὸς τοῦ πατρός σου θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ ἀπέστρεψεν δὲ Μωυσῆς τὸ πρόσωπον αὐτοῦ εὐλαβεῖτο γὰρ κατεμβλέψαι ἐνώπιον τοῦ θεοῦ
(Exod. 3:14 BGT) καὶ εἶπεν ὁ θεὸς πρὸς Μωυσῆν ἐγώ εἰμι ὁ ὤν καὶ εἶπεν οὕτως ἐρεῖς τοῖς υἱοῖς Ισραηλ ὁ ὢν ἀπέσταλκέν με πρὸς ὑμᾶς
(Exod. 4:10 BGT) εἶπεν δὲ Μωυσῆς πρὸς κύριον δέομαι κύριε οὐχ ἱκανός εἰμι πρὸ τῆς ἐχθὲς οὐδὲ πρὸ τῆς τρίτης ἡμέρας οὐδὲ ἀφ᾽ οὗ ἤρξω λαλεῖν τῷ θεράποντί σου ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι
(Exod. 7:5 BGT) καὶ γνώσονται πάντες οἱ Αἰγύπτιοι ὅτι ἐγώ εἰμι κύριος ἐκτείνων τὴν χεῖρα ἐπ᾽ Αἴγυπτον καὶ ἐξάξω τοὺς υἱοὺς Ισραηλ ἐκ μέσου αὐτῶν
(Exod. 8:18 BGT) καὶ παραδοξάσω ἐν τῇ ἡμέρᾳ ἐκείνῃ τὴν γῆν Γεσεμ ἐφ᾽ ἧς ὁ λαός μου ἔπεστιν ἐπ᾽ αὐτῆς ἐφ᾽ ἧς οὐκ ἔσται ἐκεῖ ἡ κυνόμυια ἵνα εἰδῇς ὅτι ἐγώ εἰμι κύριος ὁ κύριος πάσης τῆς γῆς
(Exod. 14:4 BGT) ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν Φαραω καὶ καταδιώξεται ὀπίσω αὐτῶν καὶ ἐνδοξασθήσομαι ἐν Φαραω καὶ ἐν πάσῃ τῇ στρατιᾷ αὐτοῦ καὶ γνώσονται πάντες οἱ Αἰγύπτιοι ὅτι ἐγώ εἰμι κύριος καὶ ἐποίησαν οὕτως
(Exod. 14:18 BGT) καὶ γνώσονται πάντες οἱ Αἰγύπτιοι ὅτι ἐγώ εἰμι κύριος ἐνδοξαζομένου μου ἐν Φαραω καὶ ἐν τοῖς ἅρμασιν καὶ ἵπποις αὐτοῦ
(Exod. 20:2 BGT) ἐγώ εἰμι κύριος ὁ θεός σου ὅστις ἐξήγαγόν σε ἐκ γῆς Αἰγύπτου ἐξ οἴκου δουλείας
(Exod. 29:46 BGT) καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ὁ θεὸς αὐτῶν ὁ ἐξαγαγὼν αὐτοὺς ἐκ γῆς Αἰγύπτου ἐπικληθῆναι αὐτοῖς καὶ θεὸς εἶναι αὐτῶν
(Lev. 11:44 BGT) ὅτι ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ ἁγιασθήσεσθε καὶ ἅγιοι ἔσεσθε ὅτι ἅγιός εἰμι ἐγὼ κύριος ὁ θεὸς ὑμῶν καὶ οὐ μιανεῖτε τὰς ψυχὰς ὑμῶν ἐν πᾶσιν τοῖς ἑρπετοῖς τοῖς κινουμένοις ἐπὶ τῆς γῆς
(Lev. 11:45 BGT) ὅτι ἐγώ εἰμι κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου εἶναι ὑμῶν θεός καὶ ἔσεσθε ἅγιοι ὅτι ἅγιός εἰμι ἐγὼ κύριος
(Lev. 19:10 BGT) καὶ τὸν ἀμπελῶνά σου οὐκ ἐπανατρυγήσεις οὐδὲ τοὺς ῥῶγας τοῦ ἀμπελῶνός σου συλλέξεις τῷ πτωχῷ καὶ τῷ προσηλύτῳ καταλείψεις αὐτά ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 19:12 BGT) καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 19:14 BGT) οὐ κακῶς ἐρεῖς κωφὸν καὶ ἀπέναντι τυφλοῦ οὐ προσθήσεις σκάνδαλον καὶ φοβηθήσῃ κύριον τὸν θεόν σου ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 19:16 BGT) οὐ πορεύσῃ δόλῳ ἐν τῷ ἔθνει σου οὐκ ἐπισυστήσῃ ἐφ᾽ αἷμα τοῦ πλησίον σου ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 19:18 BGT) καὶ οὐκ ἐκδικᾶταί σου ἡ χείρ καὶ οὐ μηνιεῖς τοῖς υἱοῖς τοῦ λαοῦ σου καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν ἐγώ εἰμι κύριος
(Lev. 19:25 BGT) ἐν δὲ τῷ ἔτει τῷ πέμπτῳ φάγεσθε τὸν καρπόν πρόσθεμα ὑμῖν τὰ γενήματα αὐτοῦ ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 19:28 BGT) καὶ ἐντομίδας ἐπὶ ψυχῇ οὐ ποιήσετε ἐν τῷ σώματι ὑμῶν καὶ γράμματα στικτὰ οὐ ποιήσετε ἐν ὑμῖν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 19:30 BGT) τὰ σάββατά μου φυλάξεσθε καὶ ἀπὸ τῶν ἁγίων μου φοβηθήσεσθε ἐγώ εἰμι κύριος
(Lev. 19:31 BGT) οὐκ ἐπακολουθήσετε ἐγγαστριμύθοις καὶ τοῖς ἐπαοιδοῖς οὐ προσκολληθήσεσθε ἐκμιανθῆναι ἐν αὐτοῖς ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 19:32 BGT) ἀπὸ προσώπου πολιοῦ ἐξαναστήσῃ καὶ τιμήσεις πρόσωπον πρεσβυτέρου καὶ φοβηθήσῃ τὸν θεόν σου ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 19:34 BGT) ὡς ὁ αὐτόχθων ἐν ὑμῖν ἔσται ὁ προσήλυτος ὁ προσπορευόμενος πρὸς ὑμᾶς καὶ ἀγαπήσεις αὐτὸν ὡς σεαυτόν ὅτι προσήλυτοι ἐγενήθητε ἐν γῇ Αἰγύπτῳ ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 19:36 BGT) ζυγὰ δίκαια καὶ στάθμια δίκαια καὶ χοῦς δίκαιος ἔσται ὑμῖν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν ὁ ἐξαγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου
(Lev. 19:37 BGT) καὶ φυλάξεσθε πάντα τὸν νόμον μου καὶ πάντα τὰ προστάγματά μου καὶ ποιήσετε αὐτά ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 21:23 BGT) πλὴν πρὸς τὸ καταπέτασμα οὐ προσελεύσεται καὶ πρὸς τὸ θυσιαστήριον οὐκ ἐγγιεῖ ὅτι μῶμον ἔχει καὶ οὐ βεβηλώσει τὸ ἅγιον τοῦ θεοῦ αὐτοῦ ὅτι ἐγώ εἰμι κύριος ὁ ἁγιάζων αὐτούς
(Lev. 22:30 BGT) αὐτῇ τῇ ἡμέρᾳ ἐκείνῃ βρωθήσεται οὐκ ἀπολείψετε ἀπὸ τῶν κρεῶν εἰς τὸ πρωί ἐγώ εἰμι κύριος
(Lev. 24:22 BGT) δικαίωσις μία ἔσται τῷ προσηλύτῳ καὶ τῷ ἐγχωρίῳ ὅτι ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 25:17 BGT) μὴ θλιβέτω ἄνθρωπος τὸν πλησίον καὶ φοβηθήσῃ κύριον τὸν θεόν σου ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 26:1 BGT) οὐ ποιήσετε ὑμῖν αὐτοῖς χειροποίητα οὐδὲ γλυπτὰ οὐδὲ στήλην ἀναστήσετε ὑμῖν οὐδὲ λίθον σκοπὸν θήσετε ἐν τῇ γῇ ὑμῶν προσκυνῆσαι αὐτῷ ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
(Lev. 26:2 BGT) τὰ σάββατά μου φυλάξεσθε καὶ ἀπὸ τῶν ἁγίων μου φοβηθήσεσθε ἐγώ εἰμι κύριος
(Lev. 26:13 BGT) ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν ὁ ἐξαγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου ὄντων ὑμῶν δούλων καὶ συνέτριψα τὸν δεσμὸν τοῦ ζυγοῦ ὑμῶν καὶ ἤγαγον ὑμᾶς μετὰ παρρησίας
(Lev. 26:44 BGT) καὶ οὐδ᾽ ὧς ὄντων αὐτῶν ἐν τῇ γῇ τῶν ἐχθρῶν αὐτῶν οὐχ ὑπερεῖδον αὐτοὺς οὐδὲ προσώχθισα αὐτοῖς ὥστε ἐξαναλῶσαι αὐτοὺς τοῦ διασκεδάσαι τὴν διαθήκην μου τὴν πρὸς αὐτούς ὅτι ἐγώ εἰμι κύριος ὁ θεὸς αὐτῶν
(Lev. 26:45 BGT) καὶ μνησθήσομαι αὐτῶν τῆς διαθήκης τῆς προτέρας ὅτε ἐξήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου ἐξ οἴκου δουλείας ἔναντι τῶν ἐθνῶν τοῦ εἶναι αὐτῶν θεός ἐγώ εἰμι κύριος
(Deut. 5:9 BGT) οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς ὅτι ἐγώ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσίν με
(Deut. 31:2 BGT) καὶ εἶπεν πρὸς αὐτούς ἑκατὸν καὶ εἴκοσι ἐτῶν ἐγώ εἰμι σήμερον οὐ δυνήσομαι ἔτι εἰσπορεύεσθαι καὶ ἐκπορεύεσθαι κύριος δὲ εἶπεν πρός με οὐ διαβήσῃ τὸν Ιορδάνην τοῦτον
(Deut. 32:39 BGT) ἴδετε ἴδετε ὅτι ἐγώ εἰμι καὶ οὐκ ἔστιν θεὸς πλὴν ἐμοῦ ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω πατάξω κἀγὼ ἰάσομαι καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου
(Jda. 6:8 BGT) καὶ ἐξαπέστειλεν κύριος ἄνδρα προφήτην πρὸς τοὺς υἱοὺς Ισραηλ καὶ εἶπεν αὐτοῖς τάδε λέγει κύριος ὁ θεὸς Ισραηλ ἐγώ εἰμι ὁ ἀναβιβάσας ὑμᾶς ἐξ Αἰγύπτου καὶ ἐξήγαγον ὑμᾶς ἐξ οἴκου δουλείας
(Jda. 6:15 BGT) καὶ εἶπεν πρὸς αὐτὸν Γεδεων ἐν ἐμοί κύριε ἐν τίνι σώσω τὸν Ισραηλ ἰδοὺ ἡ χιλιάς μου ταπεινοτέρα ἐν Μανασση καὶ ἐγώ εἰμι μικρὸς ἐν τῷ οἴκῳ τοῦ πατρός μου
(Jda. 6:18 BGT) μὴ κινηθῇς ἐντεῦθεν ἕως τοῦ ἐλθεῖν με πρὸς σέ καὶ οἴσω τὴν θυσίαν μου καὶ θήσω ἐνώπιόν σου καὶ εἶπεν ἐγώ εἰμι καθήσομαι ἕως τοῦ ἐπιστρέψαι σε
(Jda. 9:2 BGT) λαλήσατε δὴ ἐν ὠσὶν τῶν ἀνδρῶν Σικιμων ποῖον βέλτιόν ἐστιν τὸ ἄρχειν ὑμῶν ἑβδομήκοντα ἄνδρας πάντας υἱοὺς Ιεροβααλ ἢ κυριεύειν ὑμῶν ἄνδρα ἕνα καὶ μνήσθητε ὅτι σὰρξ ὑμῶν καὶ ὀστοῦν ὑμῶν ἐγώ εἰμι
(Jda. 16:17 BGT) καὶ ἀπήγγειλεν αὐτῇ πάντα τὰ ἀπὸ καρδίας αὐτοῦ καὶ εἶπεν αὐτῇ ξυρὸν οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλήν μου ὅτι ναζιραῖος θεοῦ ἐγώ εἰμι ἐκ κοιλίας μητρός μου καὶ ἐὰν ξυρήσωμαι ἀποστήσεται ἀπ᾽ ἐμοῦ ἡ ἰσχύς μου καὶ ἀσθενήσω καὶ ἔσομαι κατὰ πάντας τοὺς ἀνθρώπους
(Jda. 17:9 BGT) καὶ εἶπεν αὐτῷ Μιχα πόθεν ἔρχῃ καὶ εἶπεν πρὸς αὐτόν Λευίτης ἐγώ εἰμι ἐκ Βηθλεεμ Ιουδα καὶ ἐγὼ πορεύομαι παροικεῖν οὗ ἐὰν εὕρω
(Jdg. 5:3 BGT) ἀκούσατε βασιλεῖς καὶ ἐνωτίσασθε σατράπαι ἐγώ εἰμι τῷ κυρίῳ ἐγώ εἰμι ᾄσομαι ψαλῶ τῷ κυρίῳ τῷ θεῷ Ισραηλ
(Jdg. 6:8 BGT) καὶ ἐξαπέστειλεν κύριος ἄνδρα προφήτην πρὸς τοὺς υἱοὺς Ισραηλ καὶ εἶπεν αὐτοῖς τάδε λέγει κύριος ὁ θεὸς Ισραηλ ἐγώ εἰμι ὃς ἀνήγαγον ὑμᾶς ἐκ γῆς Αἰγύπτου καὶ ἐξήγαγον ὑμᾶς ἐξ οἴκου δουλείας ὑμῶν
(Jdg. 6:15 BGT) καὶ εἶπεν πρὸς αὐτὸν Γεδεων ἐν ἐμοί κύριέ μου ἐν τίνι σώσω τὸν Ισραηλ ἰδοὺ ἡ χιλιάς μου ἠσθένησεν ἐν Μανασση καὶ ἐγώ εἰμι ὁ μικρότερος ἐν οἴκῳ πατρός μου
(Jdg. 6:18 BGT) μὴ χωρισθῇς ἐντεῦθεν ἕως τοῦ ἐλθεῖν με πρὸς σέ καὶ ἐξοίσω τὴν θυσίαν καὶ θήσω ἐνώπιόν σου καὶ εἶπεν ἐγώ εἰμι καθίομαι ἕως τοῦ ἐπιστρέψαι σε
(Jdg. 8:5 BGT) καὶ εἶπεν τοῖς ἀνδράσιν Σοκχωθ δότε δὴ ἄρτους εἰς τροφὴν τῷ λαῷ τούτῳ τῷ ἐν ποσίν μου ὅτι ἐκλείπουσιν καὶ ἰδοὺ ἐγώ εἰμι διώκων ὀπίσω τοῦ Ζεβεε καὶ Σελμανα βασιλέων Μαδιαμ
(Jdg. 11:27 BGT) καὶ νῦν ἐγώ εἰμι οὐχ ἥμαρτόν σοι καὶ σὺ ποιεῖς μετ᾽ ἐμοῦ πονηρίαν τοῦ παρατάξασθαι ἐν ἐμοί κρίναι κύριος κρίνων σήμερον ἀνὰ μέσον υἱῶν Ισραηλ καὶ ἀνὰ μέσον υἱῶν Αμμων
(Jdg. 11:35 BGT) καὶ ἐγένετο ὡς εἶδεν αὐτὴν αὐτός διέρρηξεν τὰ ἱμάτια αὐτοῦ καὶ εἶπεν ἆ ἆ θυγάτηρ μου ταραχῇ ἐτάραξάς με καὶ σὺ ἦς ἐν τῷ ταράχῳ μου καὶ ἐγώ εἰμι ἤνοιξα κατὰ σοῦ τὸ στόμα μου πρὸς κύριον καὶ οὐ δυνήσομαι ἐπιστρέψαι
(Jdg. 11:37 BGT) καὶ ἥδε εἶπεν πρὸς τὸν πατέρα αὐτῆς ποιησάτω δὴ ὁ πατήρ μου τὸν λόγον τοῦτον ἔασόν με δύο μῆνας καὶ πορεύσομαι καὶ καταβήσομαι ἐπὶ τὰ ὄρη καὶ κλαύσομαι ἐπὶ τὰ παρθένιά μου ἐγώ εἰμι καὶ αἱ συνεταιρίδες μου
(Jdg. 16:17 BGT) καὶ ἀνήγγειλεν αὐτῇ τὴν πᾶσαν καρδίαν αὐτοῦ καὶ εἶπεν αὐτῇ σίδηρος οὐκ ἀνέβη ἐπὶ τὴν κεφαλήν μου ὅτι ἅγιος θεοῦ ἐγώ εἰμι ἀπὸ κοιλίας μητρός μου ἐὰν οὖν ξυρήσωμαι ἀποστήσεται ἀπ᾽ ἐμοῦ ἡ ἰσχύς μου καὶ ἀσθενήσω καὶ ἔσομαι ὡς πάντες οἱ ἄνθρωποι
(Jdg. 19:18 BGT) καὶ εἶπεν πρὸς αὐτόν παραπορευόμεθα ἡμεῖς ἀπὸ Βηθλεεμ Ιουδα ἕως μηρῶν ὄρους Εφραιμ ἐκεῖθεν ἐγώ εἰμι καὶ ἐπορεύθην ἕως Βηθλεεμ Ιουδα καὶ εἰς τὸν οἶκόν μου ἐγὼ πορεύομαι καὶ οὐκ ἔστιν ἀνὴρ συνάγων με εἰς τὴν οἰκίαν
(Ruth 2:10 BGT) καὶ ἔπεσεν ἐπὶ πρόσωπον αὐτῆς καὶ προσεκύνησεν ἐπὶ τὴν γῆν καὶ εἶπεν πρὸς αὐτόν τί ὅτι εὗρον χάριν ἐν ὀφθαλμοῖς σου τοῦ ἐπιγνῶναί με καὶ ἐγώ εἰμι ξένη
(Ruth 3:9 BGT) εἶπεν δέ τίς εἶ σύ ἡ δὲ εἶπεν ἐγώ εἰμι Ρουθ ἡ δούλη σου καὶ περιβαλεῖς τὸ πτερύγιόν σου ἐπὶ τὴν δούλην σου ὅτι ἀγχιστεὺς εἶ σύ
(Ruth 3:12 BGT) καὶ ὅτι ἀληθῶς ἀγχιστεὺς ἐγώ εἰμι καί γε ἔστιν ἀγχιστεὺς ἐγγίων ὑπὲρ ἐμέ
(Ruth 4:4 BGT) κἀγὼ εἶπα ἀποκαλύψω τὸ οὖς σου λέγων κτῆσαι ἐναντίον τῶν καθημένων καὶ ἐναντίον τῶν πρεσβυτέρων τοῦ λαοῦ μου εἰ ἀγχιστεύεις ἀγχίστευε εἰ δὲ μὴ ἀγχιστεύεις ἀνάγγειλόν μοι καὶ γνώσομαι ὅτι οὐκ ἔστιν πάρεξ σοῦ τοῦ ἀγχιστεῦσαι κἀγώ εἰμι μετὰ σέ ὁ δὲ εἶπεν ἐγώ εἰμι ἀγχιστεύσω
(1 Sam. 1:15 BGT) καὶ ἀπεκρίθη Αννα καὶ εἶπεν οὐχί κύριε γυνή ᾗ σκληρὰ ἡμέρα ἐγώ εἰμι καὶ οἶνον καὶ μέθυσμα οὐ πέπωκα καὶ ἐκχέω τὴν ψυχήν μου ἐνώπιον κυρίου
(1 Sam. 4:16 BGT) καὶ ὁ ἀνὴρ σπεύσας προσῆλθεν πρὸς Ηλι καὶ εἶπεν αὐτῷ ἐγώ εἰμι ὁ ἥκων ἐκ τῆς παρεμβολῆς κἀγὼ πέφευγα ἐκ τῆς παρατάξεως σήμερον καὶ εἶπεν τί τὸ γεγονὸς ῥῆμα τέκνον
(1 Sam. 9:19 BGT) καὶ ἀπεκρίθη Σαμουηλ τῷ Σαουλ καὶ εἶπεν ἐγώ εἰμι αὐτός ἀνάβηθι ἔμπροσθέν μου εἰς Βαμα καὶ φάγε μετ᾽ ἐμοῦ σήμερον καὶ ἐξαποστελῶ σε πρωὶ καὶ πάντα τὰ ἐν τῇ καρδίᾳ σου ἀπαγγελῶ σοι
(1 Sam. 9:21 BGT) καὶ ἀπεκρίθη Σαουλ καὶ εἶπεν οὐχὶ ἀνδρὸς υἱὸς Ιεμιναίου ἐγώ εἰμι τοῦ μικροῦ σκήπτρου φυλῆς Ισραηλ καὶ τῆς φυλῆς τῆς ἐλαχίστης ἐξ ὅλου σκήπτρου Βενιαμιν καὶ ἵνα τί ἐλάλησας πρὸς ἐμὲ κατὰ τὸ ῥῆμα τοῦτο
(1 Sam. 17:8 BGT) καὶ ἔστη καὶ ἀνεβόησεν εἰς τὴν παράταξιν Ισραηλ καὶ εἶπεν αὐτοῖς τί ἐκπορεύεσθε παρατάξασθαι πολέμῳ ἐξ ἐναντίας ἡμῶν οὐκ ἐγώ εἰμι ἀλλόφυλος καὶ ὑμεῖς Εβραῖοι τοῦ Σαουλ ἐκλέξασθε ἑαυτοῖς ἄνδρα καὶ καταβήτω πρός με
(1 Sam. 17:43 BGT) καὶ εἶπεν ὁ ἀλλόφυλος πρὸς Δαυιδ ὡσεὶ κύων ἐγώ εἰμι ὅτι σὺ ἔρχῃ ἐπ᾽ ἐμὲ ἐν ῥάβδῳ καὶ λίθοις καὶ εἶπεν Δαυιδ οὐχί ἀλλ᾽ ἢ χείρω κυνός καὶ κατηράσατο ὁ ἀλλόφυλος τὸν Δαυιδ ἐν τοῖς θεοῖς αὐτοῦ
(1 Sam. 22:22 BGT) καὶ εἶπεν Δαυιδ τῷ Αβιαθαρ ἤιδειν ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι Δωηκ ὁ Σύρος ὅτι ἀπαγγέλλων ἀπαγγελεῖ τῷ Σαουλ ἐγώ εἰμι αἴτιος τῶν ψυχῶν οἴκου τοῦ πατρός σου
(1 Sam. 30:13 BGT) καὶ εἶπεν αὐτῷ Δαυιδ τίνος σὺ εἶ καὶ πόθεν εἶ καὶ εἶπεν τὸ παιδάριον τὸ Αἰγύπτιον ἐγώ εἰμι δοῦλος ἀνδρὸς Αμαληκίτου καὶ κατέλιπέν με ὁ κύριός μου ὅτι ἠνωχλήθην ἐγὼ σήμερον τριταῖος
(2 Sam. 1:8 BGT) καὶ εἶπέν μοι τίς εἶ σύ καὶ εἶπα Αμαληκίτης ἐγώ εἰμι
(2 Sam. 1:13 BGT) καὶ εἶπεν Δαυιδ τῷ παιδαρίῳ τῷ ἀπαγγέλλοντι αὐτῷ πόθεν εἶ σύ καὶ εἶπεν υἱὸς ἀνδρὸς παροίκου Αμαληκίτου ἐγώ εἰμι
(2 Sam. 2:20 BGT) καὶ ἐπέβλεψεν Αβεννηρ εἰς τὰ ὀπίσω αὐτοῦ καὶ εἶπεν εἰ σὺ εἶ αὐτὸς Ασαηλ καὶ εἶπεν ἐγώ εἰμι
(2 Sam. 3:8 BGT) καὶ ἐθυμώθη σφόδρα Αβεννηρ περὶ τοῦ λόγου Μεμφιβοσθε καὶ εἶπεν Αβεννηρ πρὸς αὐτόν μὴ κεφαλὴ κυνὸς ἐγώ εἰμι ἐποίησα ἔλεος σήμερον μετὰ τοῦ οἴκου Σαουλ τοῦ πατρός σου καὶ περὶ ἀδελφῶν καὶ γνωρίμων καὶ οὐκ ηὐτομόλησα εἰς τὸν οἶκον Δαυιδ καὶ ἐπιζητεῖς ἐπ᾽ ἐμὲ ὑπὲρ ἀδικίας γυναικὸς σήμερον
(2 Sam. 3:39 BGT) καὶ ὅτι ἐγώ εἰμι σήμερον συγγενὴς καὶ καθεσταμένος ὑπὸ βασιλέως οἱ δὲ ἄνδρες οὗτοι υἱοὶ Σαρουιας σκληρότεροί μού εἰσιν ἀνταποδῷ κύριος τῷ ποιοῦντι πονηρὰ κατὰ τὴν κακίαν αὐτοῦ
(2 Sam. 11:5 BGT) καὶ ἐν γαστρὶ ἔλαβεν ἡ γυνή καὶ ἀποστείλασα ἀπήγγειλεν τῷ Δαυιδ καὶ εἶπεν ἐγώ εἰμι ἐν γαστρὶ ἔχω
(2 Sam. 12:7 BGT) καὶ εἶπεν Ναθαν πρὸς Δαυιδ σὺ εἶ ὁ ἀνὴρ ὁ ποιήσας τοῦτο τάδε λέγει κύριος ὁ θεὸς Ισραηλ ἐγώ εἰμι ἔχρισά σε εἰς βασιλέα ἐπὶ Ισραηλ καὶ ἐγώ εἰμι ἐρρυσάμην σε ἐκ χειρὸς Σαουλ
(2 Sam. 13:28 BGT) καὶ ἐνετείλατο Αβεσσαλωμ τοῖς παιδαρίοις αὐτοῦ λέγων ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία Αμνων ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς πατάξατε τὸν Αμνων καὶ θανατώσατε αὐτόν μὴ φοβηθῆτε ὅτι οὐχὶ ἐγώ εἰμι ἐντέλλομαι ὑμῖν ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως
(2 Sam. 14:5 BGT) καὶ εἶπεν πρὸς αὐτὴν ὁ βασιλεύς τί ἐστίν σοι ἡ δὲ εἶπεν καὶ μάλα γυνὴ χήρα ἐγώ εἰμι καὶ ἀπέθανεν ὁ ἀνήρ μου
(2 Sam. 15:26 BGT) καὶ ἐὰν εἴπῃ οὕτως οὐκ ἠθέληκα ἐν σοί ἰδοὺ ἐγώ εἰμι ποιείτω μοι κατὰ τὸ ἀγαθὸν ἐν ὀφθαλμοῖς αὐτοῦ
(2 Sam. 15:28 BGT) ἴδετε ἐγώ εἰμι στρατεύομαι ἐν Αραβωθ τῆς ἐρήμου ἕως τοῦ ἐλθεῖν ῥῆμα παρ᾽ ὑμῶν τοῦ ἀπαγγεῖλαί μοι
(2 Sam. 18:12 BGT) εἶπεν δὲ ὁ ἀνὴρ πρὸς Ιωαβ καὶ ἐγώ εἰμι ἵστημι ἐπὶ τὰς χεῖράς μου χιλίους σίκλους ἀργυρίου οὐ μὴ ἐπιβάλω χεῖρά μου ἐπὶ τὸν υἱὸν τοῦ βασιλέως ὅτι ἐν τοῖς ὠσὶν ἡμῶν ἐνετείλατο ὁ βασιλεὺς σοὶ καὶ Αβεσσα καὶ τῷ Εθθι λέγων φυλάξατέ μοι τὸ παιδάριον τὸν Αβεσσαλωμ
(2 Sam. 19:36 BGT) υἱὸς ὀγδοήκοντα ἐτῶν ἐγώ εἰμι σήμερον μὴ γνώσομαι ἀνὰ μέσον ἀγαθοῦ καὶ κακοῦ ἢ γεύσεται ὁ δοῦλός σου ἔτι ὃ φάγομαι ἢ πίομαι ἢ ἀκούσομαι ἔτι φωνὴν ᾀδόντων καὶ ᾀδουσῶν ἵνα τί ἔσται ἔτι ὁ δοῦλός σου εἰς φορτίον ἐπὶ τὸν κύριόν μου τὸν βασιλέα
(2 Sam. 20:17 BGT) καὶ προσήγγισεν πρὸς αὐτήν καὶ εἶπεν ἡ γυνή εἰ σὺ εἶ Ιωαβ ὁ δὲ εἶπεν ἐγώ εἶπεν δὲ αὐτῷ ἄκουσον τοὺς λόγους τῆς δούλης σου καὶ εἶπεν Ιωαβ ἀκούω ἐγώ εἰμι
(2 Sam. 20:19 BGT) ἐγώ εἰμι εἰρηνικὰ τῶν στηριγμάτων Ισραηλ σὺ δὲ ζητεῖς θανατῶσαι πόλιν καὶ μητρόπολιν ἐν Ισραηλ ἵνα τί καταποντίζεις κληρονομίαν κυρίου
(2 Sam. 24:12 BGT) πορεύθητι καὶ λάλησον πρὸς Δαυιδ λέγων τάδε λέγει κύριος τρία ἐγώ εἰμι αἴρω ἐπὶ σέ καὶ ἔκλεξαι σεαυτῷ ἓν ἐξ αὐτῶν καὶ ποιήσω σοι
(2 Sam. 24:17 BGT) καὶ εἶπεν Δαυιδ πρὸς κύριον ἐν τῷ ἰδεῖν αὐτὸν τὸν ἄγγελον τύπτοντα ἐν τῷ λαῷ καὶ εἶπεν ἰδοὺ ἐγώ εἰμι ἠδίκησα καὶ ἐγώ εἰμι ὁ ποιμὴν ἐκακοποίησα καὶ οὗτοι τὰ πρόβατα τί ἐποίησαν γενέσθω δὴ ἡ χείρ σου ἐν ἐμοὶ καὶ ἐν τῷ οἴκῳ τοῦ πατρός μου
(1 Ki. 2:2 BGT) ἐγώ εἰμι πορεύομαι ἐν ὁδῷ πάσης τῆς γῆς καὶ ἰσχύσεις καὶ ἔσῃ εἰς ἄνδρα
(1 Ki. 3:7 BGT) καὶ νῦν κύριε ὁ θεός μου σὺ ἔδωκας τὸν δοῦλόν σου ἀντὶ Δαυιδ τοῦ πατρός μου καὶ ἐγώ εἰμι παιδάριον μικρὸν καὶ οὐκ οἶδα τὴν ἔξοδόν μου καὶ τὴν εἴσοδόν μου
(1 Ki. 19:4 BGT) καὶ αὐτὸς ἐπορεύθη ἐν τῇ ἐρήμῳ ὁδὸν ἡμέρας καὶ ἦλθεν καὶ ἐκάθισεν ὑπὸ ραθμ ἓν καὶ ᾐτήσατο τὴν ψυχὴν αὐτοῦ ἀποθανεῖν καὶ εἶπεν ἱκανούσθω νῦν λαβὲ δὴ τὴν ψυχήν μου ἀπ᾽ ἐμοῦ κύριε ὅτι οὐ κρείσσων ἐγώ εἰμι ὑπὲρ τοὺς πατέρας μου
(1 Ki. 21:4 BGT) καὶ ἀπεκρίθη ὁ βασιλεὺς Ισραηλ καὶ εἶπεν καθὼς ἐλάλησας κύριε βασιλεῦ σὸς ἐγώ εἰμι καὶ πάντα τὰ ἐμά
(2 Ki. 1:12 BGT) καὶ ἀπεκρίθη Ηλιου καὶ ἐλάλησεν πρὸς αὐτὸν καὶ εἶπεν εἰ ἄνθρωπος τοῦ θεοῦ ἐγώ εἰμι καταβήσεται πῦρ ἐκ τοῦ οὐρανοῦ καὶ καταφάγεταί σε καὶ τοὺς πεντήκοντά σου καὶ κατέβη πῦρ ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν αὐτὸν καὶ τοὺς πεντήκοντα αὐτοῦ
(2 Ki. 4:13 BGT) καὶ εἶπεν αὐτῷ εἰπὸν δὴ πρὸς αὐτήν ἰδοὺ ἐξέστησας ἡμῖν πᾶσαν τὴν ἔκστασιν ταύτην τί δεῖ ποιῆσαί σοι εἰ ἔστιν λόγος σοι πρὸς τὸν βασιλέα ἢ πρὸς τὸν ἄρχοντα τῆς δυνάμεως ἡ δὲ εἶπεν ἐν μέσῳ τοῦ λαοῦ μου ἐγώ εἰμι οἰκῶ
(2 Ki. 10:9 BGT) καὶ ἐγένετο πρωὶ καὶ ἐξῆλθεν καὶ ἔστη ἐν τῷ πυλῶνι τῆς πόλεως καὶ εἶπεν πρὸς πάντα τὸν λαόν δίκαιοι ὑμεῖς ἰδοὺ ἐγώ εἰμι συνεστράφην ἐπὶ τὸν κύριόν μου καὶ ἀπέκτεινα αὐτόν καὶ τίς ἐπάταξεν πάντας τούτους
(2 Ki. 22:20 BGT) οὐχ οὕτως ἰδοὺ ἐγὼ προστίθημί σε πρὸς τοὺς πατέρας σου καὶ συναχθήσῃ εἰς τὸν τάφον σου ἐν εἰρήνῃ καὶ οὐκ ὀφθήσεται ἐν τοῖς ὀφθαλμοῖς σου ἐν πᾶσιν τοῖς κακοῖς οἷς ἐγώ εἰμι ἐπάγω ἐπὶ τὸν τόπον τοῦτον καὶ ἐπέστρεψαν τῷ βασιλεῖ τὸ ῥῆμα
(1 Chr. 21:17 BGT) καὶ εἶπεν Δαυιδ πρὸς τὸν θεόν οὐκ ἐγὼ εἶπα τοῦ ἀριθμῆσαι ἐν τῷ λαῷ καὶ ἐγώ εἰμι ὁ ἁμαρτών κακοποιῶν ἐκακοποίησα καὶ ταῦτα τὰ πρόβατα τί ἐποίησαν κύριε ὁ θεός γενηθήτω ἡ χείρ σου ἐν ἐμοὶ καὶ ἐν τῷ οἴκῳ τοῦ πατρός μου καὶ μὴ ἐν τῷ λαῷ σου εἰς ἀπώλειαν κύριε
(Est. 10:3 BGT) ὁ δὲ Μαρδοχαῖος διεδέχετο τὸν βασιλέα Ἀρταξέρξην καὶ μέγας ἦν ἐν τῇ βασιλείᾳ καὶ δεδοξασμένος ὑπὸ τῶν Ιουδαίων καὶ φιλούμενος διηγεῖτο τὴν ἀγωγὴν παντὶ τῷ ἔθνει αὐτοῦ [1] καὶ εἶπεν Μαρδοχαῖος παρὰ τοῦ θεοῦ ἐγένετο ταῦτα [2] ἐμνήσθην γὰρ περὶ τοῦ ἐνυπνίου οὗ εἶδον περὶ τῶν λόγων τούτων οὐδὲ γὰρ παρῆλθεν ἀπ᾽ αὐτῶν λόγος [3] ἡ μικρὰ πηγή ἣ ἐγένετο ποταμὸς καὶ ἦν φῶς καὶ ἥλιος καὶ ὕδωρ πολύ Εσθηρ ἐστὶν ὁ ποταμός ἣν ἐγάμησεν ὁ βασιλεὺς καὶ ἐποίησεν βασίλισσαν [4] οἱ δὲ δύο δράκοντες ἐγώ εἰμι καὶ Αμαν [5] τὰ δὲ ἔθνη τὰ ἐπισυναχθέντα ἀπολέσαι τὸ ὄνομα τῶν Ιουδαίων [6] τὸ δὲ ἔθνος τὸ ἐμόν οὗτός ἐστιν Ισραηλ οἱ βοήσαντες πρὸς τὸν θεὸν καὶ σωθέντες καὶ ἔσωσεν κύριος τὸν λαὸν αὐτοῦ καὶ ἐρρύσατο κύριος ἡμᾶς ἐκ πάντων τῶν κακῶν τούτων καὶ ἐποίησεν ὁ θεὸς τὰ σημεῖα καὶ τὰ τέρατα τὰ μεγάλα ἃ οὐ γέγονεν ἐν τοῖς ἔθνεσιν [7] διὰ τοῦτο ἐποίησεν κλήρους δύο ἕνα τῷ λαῷ τοῦ θεοῦ καὶ ἕνα πᾶσι τοῖς ἔθνεσιν [8] καὶ ἦλθον οἱ δύο κλῆροι οὗτοι εἰς ὥραν καὶ καιρὸν καὶ εἰς ἡμέραν κρίσεως ἐνώπιον τοῦ θεοῦ καὶ ἐν πᾶσι τοῖς ἔθνεσιν [9] καὶ ἐμνήσθη ὁ θεὸς τοῦ λαοῦ αὐτοῦ καὶ ἐδικαίωσεν τὴν κληρονομίαν αὐτοῦ [11] καὶ ἔσονται αὐτοῖς αἱ ἡμέραι αὗται ἐν μηνὶ Αδαρ τῇ τεσσαρεσκαιδεκάτῃ καὶ τῇ πεντεκαιδεκάτῃ τοῦ αὐτοῦ μηνὸς μετὰ συναγωγῆς καὶ χαρᾶς καὶ εὐφροσύνης ἐνώπιον τοῦ θεοῦ κατὰ γενεὰς εἰς τὸν αἰῶνα ἐν τῷ λαῷ αὐτοῦ Ισραηλ [12] ἔτους τετάρτου βασιλεύοντος Πτολεμαίου καὶ Κλεοπάτρας εἰσήνεγκεν Δωσίθεος ὃς ἔφη εἶναι ἱερεὺς καὶ Λευίτης καὶ Πτολεμαῖος ὁ υἱὸς αὐτοῦ τὴν προκειμένην ἐπιστολὴν τῶν Φρουραι ἣν ἔφασαν εἶναι καὶ ἑρμηνευκέναι Λυσίμαχον Πτολεμαίου τῶν ἐν Ιερουσαλημ
(Tob. 12:15 BGT) ἐγώ εἰμι Ραφαηλ εἷς ἐκ τῶν ἑπτὰ ἁγίων ἀγγέλων οἳ προσαναφέρουσιν τὰς προσευχὰς τῶν ἁγίων καὶ εἰσπορεύονται ἐνώπιον τῆς δόξης τοῦ ἁγίου
(Tbs. 12:15 BGT) ἐγώ εἰμι Ραφαηλ εἷς τῶν ἑπτὰ ἀγγέλων οἳ παρεστήκασιν καὶ εἰσπορεύονται ἐνώπιον τῆς δόξης κυρίου
(Ps. 34:3 BGT) ἔκχεον ῥομφαίαν καὶ σύγκλεισον ἐξ ἐναντίας τῶν καταδιωκόντων με εἰπὸν τῇ ψυχῇ μου σωτηρία σου ἐγώ εἰμι
(Ps. 38:13 BGT) εἰσάκουσον τῆς προσευχῆς μου κύριε καὶ τῆς δεήσεώς μου ἐνώτισαι τῶν δακρύων μου μὴ παρασιωπήσῃς ὅτι πάροικος ἐγώ εἰμι παρὰ σοὶ καὶ παρεπίδημος καθὼς πάντες οἱ πατέρες μου
(Ps. 45:11 BGT) σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός ὑψωθήσομαι ἐν τοῖς ἔθνεσιν ὑψωθήσομαι ἐν τῇ γῇ
(Ps. 108:22 BGT) ῥῦσαί με ὅτι πτωχὸς καὶ πένης ἐγώ εἰμι καὶ ἡ καρδία μου τετάρακται ἐντός μου
(Ps. 118:19 BGT) πάροικος ἐγώ εἰμι ἐν τῇ γῇ μὴ ἀποκρύψῃς ἀπ᾽ ἐμοῦ τὰς ἐντολάς σου
(Ps. 118:63 BGT) μέτοχος ἐγώ εἰμι πάντων τῶν φοβουμένων σε καὶ τῶν φυλασσόντων τὰς ἐντολάς σου
(Odes 2:39 BGT) ἴδετε ἴδετε ὅτι ἐγώ εἰμι καὶ οὐκ ἔστιν θεὸς πλὴν ἐμοῦ ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω πατάξω κἀγὼ ἰάσομαι καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου
(Cant. 1:6 BGT) μὴ βλέψητέ με ὅτι ἐγώ εἰμι μεμελανωμένη ὅτι παρέβλεψέν με ὁ ἥλιος υἱοὶ μητρός μου ἐμαχέσαντο ἐν ἐμοί ἔθεντό με φυλάκισσαν ἐν ἀμπελῶσιν ἀμπελῶνα ἐμὸν οὐκ ἐφύλαξα
(Job 30:9 BGT) νυνὶ δὲ κιθάρα ἐγώ εἰμι αὐτῶν καὶ ἐμὲ θρύλημα ἔχουσιν
(Job 33:31 BGT) ἐνωτίζου Ιωβ καὶ ἄκουέ μου κώφευσον καὶ ἐγώ εἰμι λαλήσω
(Hos. 5:14 BGT) διότι ἐγώ εἰμι ὡς πανθὴρ τῷ Εφραιμ καὶ ὡς λέων τῷ οἴκῳ Ιουδα καὶ ἐγὼ ἁρπῶμαι καὶ πορεύσομαι καὶ λήμψομαι καὶ οὐκ ἔσται ὁ ἐξαιρούμενος
(Hos. 11:9 BGT) οὐ μὴ ποιήσω κατὰ τὴν ὀργὴν τοῦ θυμοῦ μου οὐ μὴ ἐγκαταλίπω τοῦ ἐξαλειφθῆναι τὸν Εφραιμ διότι θεὸς ἐγώ εἰμι καὶ οὐκ ἄνθρωπος ἐν σοὶ ἅγιος καὶ οὐκ εἰσελεύσομαι εἰς πόλιν
(Joel 2:27 BGT) καὶ ἐπιγνώσεσθε ὅτι ἐν μέσῳ τοῦ Ισραηλ ἐγώ εἰμι καὶ ἐγὼ κύριος ὁ θεὸς ὑμῶν καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ καὶ οὐ μὴ καταισχυνθῶσιν οὐκέτι πᾶς ὁ λαός μου εἰς τὸν αἰῶνα
(Jon. 1:9 BGT) καὶ εἶπεν πρὸς αὐτούς δοῦλος κυρίου ἐγώ εἰμι καὶ τὸν κύριον θεὸν τοῦ οὐρανοῦ ἐγὼ σέβομαι ὃς ἐποίησεν τὴν θάλασσαν καὶ τὴν ξηράν
(Zeph. 2:15 BGT) αὕτη ἡ πόλις ἡ φαυλίστρια ἡ κατοικοῦσα ἐπ᾽ ἐλπίδι ἡ λέγουσα ἐν καρδίᾳ αὐτῆς ἐγώ εἰμι καὶ οὐκ ἔστιν μετ᾽ ἐμὲ ἔτι πῶς ἐγενήθη εἰς ἀφανισμόν νομὴ θηρίων πᾶς ὁ διαπορευόμενος δι᾽ αὐτῆς συριεῖ καὶ κινήσει τὰς χεῖρας αὐτοῦ
(Hag. 1:13 BGT) καὶ εἶπεν Αγγαιος ὁ ἄγγελος κυρίου τῷ λαῷ ἐγώ εἰμι μεθ᾽ ὑμῶν λέγει κύριος
(Hag. 2:4 BGT) καὶ νῦν κατίσχυε Ζοροβαβελ λέγει κύριος καὶ κατίσχυε Ἰησοῦ ὁ τοῦ Ιωσεδεκ ὁ ἱερεὺς ὁ μέγας καὶ κατισχυέτω πᾶς ὁ λαὸς τῆς γῆς λέγει κύριος καὶ ποιεῖτε διότι μεθ᾽ ὑμῶν ἐγώ εἰμι λέγει κύριος παντοκράτωρ
(Zech. 13:5 BGT) καὶ ἐρεῖ οὔκ εἰμι προφήτης ἐγώ διότι ἄνθρωπος ἐργαζόμενος τὴν γῆν ἐγώ εἰμι ὅτι ἄνθρωπος ἐγέννησέν με ἐκ νεότητός μου
(Mal. 1:14 BGT) καὶ ἐπικατάρατος ὃς ἦν δυνατὸς καὶ ὑπῆρχεν ἐν τῷ ποιμνίῳ αὐτοῦ ἄρσεν καὶ εὐχὴ αὐτοῦ ἐπ᾽ αὐτῷ καὶ θύει διεφθαρμένον τῷ κυρίῳ διότι βασιλεὺς μέγας ἐγώ εἰμι λέγει κύριος παντοκράτωρ καὶ τὸ ὄνομά μου ἐπιφανὲς ἐν τοῖς ἔθνεσιν
(Isa. 41:4 BGT) τίς ἐνήργησεν καὶ ἐποίησεν ταῦτα ἐκάλεσεν αὐτὴν ὁ καλῶν αὐτὴν ἀπὸ γενεῶν ἀρχῆς ἐγὼ θεὸς πρῶτος καὶ εἰς τὰ ἐπερχόμενα ἐγώ εἰμι
(Isa. 43:10 BGT) γένεσθέ μοι μάρτυρες κἀγὼ μάρτυς λέγει κύριος ὁ θεός καὶ ὁ παῖς ὃν ἐξελεξάμην ἵνα γνῶτε καὶ πιστεύσητε καὶ συνῆτε ὅτι ἐγώ εἰμι ἔμπροσθέν μου οὐκ ἐγένετο ἄλλος θεὸς καὶ μετ᾽ ἐμὲ οὐκ ἔσται
(Isa. 43:25 BGT) ἐγώ εἰμι ἐγώ εἰμι ὁ ἐξαλείφων τὰς ἀνομίας σου καὶ οὐ μὴ μνησθήσομαι
(Isa. 45:8 BGT) εὐφρανθήτω ὁ οὐρανὸς ἄνωθεν καὶ αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην ἀνατειλάτω ἡ γῆ ἔλεος καὶ δικαιοσύνην ἀνατειλάτω ἅμα ἐγώ εἰμι κύριος ὁ κτίσας σε
(Isa. 45:18 BGT) οὕτως λέγει κύριος ὁ ποιήσας τὸν οὐρανόν οὗτος ὁ θεὸς ὁ καταδείξας τὴν γῆν καὶ ποιήσας αὐτήν αὐτὸς διώρισεν αὐτήν οὐκ εἰς κενὸν ἐποίησεν αὐτὴν ἀλλὰ κατοικεῖσθαι ἐγώ εἰμι καὶ οὐκ ἔστιν ἔτι
(Isa. 45:19 BGT) οὐκ ἐν κρυφῇ λελάληκα οὐδὲ ἐν τόπῳ γῆς σκοτεινῷ οὐκ εἶπα τῷ σπέρματι Ιακωβ μάταιον ζητήσατε ἐγώ εἰμι ἐγώ εἰμι κύριος λαλῶν δικαιοσύνην καὶ ἀναγγέλλων ἀλήθειαν
(Isa. 45:22 BGT) ἐπιστράφητε πρός με καὶ σωθήσεσθε οἱ ἀπ᾽ ἐσχάτου τῆς γῆς ἐγώ εἰμι ὁ θεός καὶ οὐκ ἔστιν ἄλλος
(Isa. 46:4 BGT) ἕως γήρους ἐγώ εἰμι καὶ ἕως ἂν καταγηράσητε ἐγώ εἰμι ἐγὼ ἀνέχομαι ὑμῶν ἐγὼ ἐποίησα καὶ ἐγὼ ἀνήσω ἐγὼ ἀναλήμψομαι καὶ σώσω ὑμᾶς
(Isa. 46:9 BGT) καὶ μνήσθητε τὰ πρότερα ἀπὸ τοῦ αἰῶνος ὅτι ἐγώ εἰμι ὁ θεός καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ
(Isa. 47:8 BGT) νῦν δὲ ἄκουσον ταῦτα ἡ τρυφερὰ ἡ καθημένη πεποιθυῖα ἡ λέγουσα ἐν τῇ καρδίᾳ αὐτῆς ἐγώ εἰμι καὶ οὐκ ἔστιν ἑτέρα οὐ καθιῶ χήρα οὐδὲ γνώσομαι ὀρφανείαν
(Isa. 47:10 BGT) τῇ ἐλπίδι τῆς πονηρίας σου σὺ γὰρ εἶπας ἐγώ εἰμι καὶ οὐκ ἔστιν ἑτέρα γνῶθι ὅτι ἡ σύνεσις τούτων καὶ ἡ πορνεία σου ἔσται σοι αἰσχύνη καὶ εἶπας τῇ καρδίᾳ σου ἐγώ εἰμι καὶ οὐκ ἔστιν ἑτέρα
(Isa. 48:12 BGT) ἄκουέ μου Ιακωβ καὶ Ισραηλ ὃν ἐγὼ καλῶ ἐγώ εἰμι πρῶτος καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα
(Isa. 48:17 BGT) οὕτως λέγει κύριος ὁ ῥυσάμενός σε ὁ ἅγιος Ισραηλ ἐγώ εἰμι ὁ θεός σου δέδειχά σοι τοῦ εὑρεῖν σε τὴν ὁδόν ἐν ᾗ πορεύσῃ ἐν αὐτῇ
(Isa. 51:12 BGT) ἐγώ εἰμι ἐγώ εἰμι ὁ παρακαλῶν σε γνῶθι τίνα εὐλαβηθεῖσα ἐφοβήθης ἀπὸ ἀνθρώπου θνητοῦ καὶ ἀπὸ υἱοῦ ἀνθρώπου οἳ ὡσεὶ χόρτος ἐξηράνθησαν
(Isa. 52:6 BGT) διὰ τοῦτο γνώσεται ὁ λαός μου τὸ ὄνομά μου ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι ἐγώ εἰμι αὐτὸς ὁ λαλῶν πάρειμι
(Isa. 56:3 BGT) μὴ λεγέτω ὁ ἀλλογενὴς ὁ προσκείμενος πρὸς κύριον ἀφοριεῖ με ἄρα κύριος ἀπὸ τοῦ λαοῦ αὐτοῦ καὶ μὴ λεγέτω ὁ εὐνοῦχος ὅτι ἐγώ εἰμι ξύλον ξηρόν
(Jer. 1:6 BGT) καὶ εἶπα ὦ δέσποτα κύριε ἰδοὺ οὐκ ἐπίσταμαι λαλεῖν ὅτι νεώτερος ἐγώ εἰμι
(Jer. 1:7 BGT) καὶ εἶπεν κύριος πρός με μὴ λέγε ὅτι νεώτερος ἐγώ εἰμι ὅτι πρὸς πάντας οὓς ἐὰν ἐξαποστείλω σε πορεύσῃ καὶ κατὰ πάντα ὅσα ἐὰν ἐντείλωμαί σοι λαλήσεις
(Jer. 1:8 BGT) μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν ὅτι μετὰ σοῦ ἐγώ εἰμι τοῦ ἐξαιρεῖσθαί σε λέγει κύριος
(Jer. 1:17 BGT) καὶ σὺ περίζωσαι τὴν ὀσφύν σου καὶ ἀνάστηθι καὶ εἰπὸν πρὸς αὐτοὺς πάντα ὅσα ἂν ἐντείλωμαί σοι μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν μηδὲ πτοηθῇς ἐναντίον αὐτῶν ὅτι μετὰ σοῦ ἐγώ εἰμι τοῦ ἐξαιρεῖσθαί σε λέγει κύριος
(Jer. 1:19 BGT) καὶ πολεμήσουσίν σε καὶ οὐ μὴ δύνωνται πρὸς σέ διότι μετὰ σοῦ ἐγώ εἰμι τοῦ ἐξαιρεῖσθαί σε εἶπεν κύριος
(Jer. 3:12 BGT) πορεύου καὶ ἀνάγνωθι τοὺς λόγους τούτους πρὸς βορρᾶν καὶ ἐρεῖς ἐπιστράφητι πρός με ἡ κατοικία τοῦ Ισραηλ λέγει κύριος καὶ οὐ στηριῶ τὸ πρόσωπόν μου ἐφ᾽ ὑμᾶς ὅτι ἐλεήμων ἐγώ εἰμι λέγει κύριος καὶ οὐ μηνιῶ ὑμῖν εἰς τὸν αἰῶνα
(Jer. 9:23 BGT) ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς ὅτι ἐν τούτοις τὸ θέλημά μου λέγει κύριος
(Jer. 23:23 BGT) θεὸς ἐγγίζων ἐγώ εἰμι λέγει κύριος καὶ οὐχὶ θεὸς πόρρωθεν
(Jer. 24:7 BGT) καὶ δώσω αὐτοῖς καρδίαν τοῦ εἰδέναι αὐτοὺς ἐμὲ ὅτι ἐγώ εἰμι κύριος καὶ ἔσονταί μοι εἰς λαόν καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς θεόν ὅτι ἐπιστραφήσονται ἐπ᾽ ἐμὲ ἐξ ὅλης τῆς καρδίας αὐτῶν
(Jer. 26:28 BGT) μὴ φοβοῦ παῖς μου Ιακωβ λέγει κύριος ὅτι μετὰ σοῦ ἐγώ εἰμι ὅτι ποιήσω συντέλειαν ἐν παντὶ ἔθνει εἰς οὓς ἐξῶσά σε ἐκεῖ σὲ δὲ οὐ μὴ ποιήσω ἐκλιπεῖν καὶ παιδεύσω σε εἰς κρίμα καὶ ἀθῷον οὐκ ἀθῳώσω σε
(Jer. 49:11 BGT) μὴ φοβηθῆτε ἀπὸ προσώπου βασιλέως Βαβυλῶνος οὗ ὑμεῖς φοβεῖσθε ἀπὸ προσώπου αὐτοῦ μὴ φοβηθῆτε φησὶν κύριος ὅτι μεθ᾽ ὑμῶν ἐγώ εἰμι τοῦ ἐξαιρεῖσθαι ὑμᾶς καὶ σῴζειν ὑμᾶς ἐκ χειρὸς αὐτοῦ
(Ezek. 7:6 BGT) οὐ φείσεται ὁ ὀφθαλμός μου οὐδὲ μὴ ἐλεήσω διότι τὰς ὁδούς σου ἐπὶ σὲ δώσω καὶ τὰ βδελύγματά σου ἐν μέσῳ σου ἔσονται καὶ ἐπιγνώσῃ διότι ἐγώ εἰμι κύριος ὁ τύπτων
(Ezek. 28:22 BGT) καὶ εἰπόν τάδε λέγει κύριος ἰδοὺ ἐγὼ ἐπὶ σέ Σιδών καὶ ἐνδοξασθήσομαι ἐν σοί καὶ γνώσῃ ὅτι ἐγώ εἰμι κύριος ἐν τῷ ποιῆσαί με ἐν σοὶ κρίματα καὶ ἁγιασθήσομαι ἐν σοί
(Ezek. 28:23 BGT) αἷμα καὶ θάνατος ἐν ταῖς πλατείαις σου καὶ πεσοῦνται τετραυματισμένοι ἐν μαχαίραις ἐν σοὶ περικύκλῳ σου καὶ γνώσονται διότι ἐγώ εἰμι κύριος
(Ezek. 28:24 BGT) καὶ οὐκ ἔσονται οὐκέτι τῷ οἴκῳ τοῦ Ισραηλ σκόλοψ πικρίας καὶ ἄκανθα ὀδύνης ἀπὸ πάντων τῶν περικύκλῳ αὐτῶν τῶν ἀτιμασάντων αὐτούς καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος
(Ezek. 28:26 BGT) καὶ κατοικήσουσιν ἐπ᾽ αὐτῆς ἐν ἐλπίδι καὶ οἰκοδομήσουσιν οἰκίας καὶ φυτεύσουσιν ἀμπελῶνας καὶ κατοικήσουσιν ἐν ἐλπίδι ὅταν ποιήσω κρίμα ἐν πᾶσιν τοῖς ἀτιμάσασιν αὐτοὺς ἐν τοῖς κύκλῳ αὐτῶν καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ὁ θεὸς αὐτῶν καὶ ὁ θεὸς τῶν πατέρων αὐτῶν
(Ezek. 29:6 BGT) καὶ γνώσονται πάντες οἱ κατοικοῦντες Αἴγυπτον ὅτι ἐγώ εἰμι κύριος ἀνθ᾽ ὧν ἐγενήθης ῥάβδος καλαμίνη τῷ οἴκῳ Ισραηλ
(Ezek. 29:9 BGT) καὶ ἔσται ἡ γῆ Αἰγύπτου ἀπώλεια καὶ ἔρημος καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ἀντὶ τοῦ λέγειν σε οἱ ποταμοὶ ἐμοί εἰσιν καὶ ἐγὼ ἐποίησα αὐτούς
(Ezek. 29:16 BGT) καὶ οὐκέτι ἔσονται τῷ οἴκῳ Ισραηλ εἰς ἐλπίδα ἀναμιμνῄσκουσαν ἀνομίαν ἐν τῷ αὐτοὺς ἀκολουθῆσαι ὀπίσω αὐτῶν καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος
(Ezek. 29:21 BGT) ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνατελεῖ κέρας παντὶ τῷ οἴκῳ Ισραηλ καὶ σοὶ δώσω στόμα ἀνεῳγμένον ἐν μέσῳ αὐτῶν καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος
(Ezek. 30:8 BGT) καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ὅταν δῶ πῦρ ἐπ᾽ Αἴγυπτον καὶ συντριβῶσι πάντες οἱ βοηθοῦντες αὐτῇ
(Ezek. 30:19 BGT) καὶ ποιήσω κρίμα ἐν Αἰγύπτῳ καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος
(Ezek. 30:25 BGT) καὶ ἐνισχύσω τοὺς βραχίονας βασιλέως Βαβυλῶνος οἱ δὲ βραχίονες Φαραω πεσοῦνται καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ἐν τῷ δοῦναι τὴν ῥομφαίαν μου εἰς χεῖρας βασιλέως Βαβυλῶνος καὶ ἐκτενεῖ αὐτὴν ἐπὶ γῆν Αἰγύπτου
(Ezek. 30:26 BGT) καὶ διασπερῶ Αἴγυπτον εἰς τὰ ἔθνη καὶ λικμήσω αὐτοὺς εἰς τὰς χώρας καὶ γνώσονται πάντες ὅτι ἐγώ εἰμι κύριος
(Ezek. 32:15 BGT) ὅταν δῶ Αἴγυπτον εἰς ἀπώλειαν καὶ ἐρημωθῇ ἡ γῆ σὺν τῇ πληρώσει αὐτῆς ὅταν διασπείρω πάντας τοὺς κατοικοῦντας ἐν αὐτῇ καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος
(Ezek. 33:29 BGT) καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος καὶ ποιήσω τὴν γῆν αὐτῶν ἔρημον καὶ ἐρημωθήσεται διὰ πάντα τὰ βδελύγματα αὐτῶν ἃ ἐποίησαν
(Ezek. 34:15 BGT) ἐγὼ βοσκήσω τὰ πρόβατά μου καὶ ἐγὼ ἀναπαύσω αὐτά καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος τάδε λέγει κύριος κύριος
(Ezek. 34:27 BGT) καὶ τὰ ξύλα τὰ ἐν τῷ πεδίῳ δώσει τὸν καρπὸν αὐτῶν καὶ ἡ γῆ δώσει τὴν ἰσχὺν αὐτῆς καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὐτῶν ἐν ἐλπίδι εἰρήνης καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ἐν τῷ συντρῖψαί με τὸν ζυγὸν αὐτῶν καὶ ἐξελοῦμαι αὐτοὺς ἐκ χειρὸς τῶν καταδουλωσαμένων αὐτούς
(Ezek. 34:30 BGT) καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ὁ θεὸς αὐτῶν καὶ αὐτοὶ λαός μου οἶκος Ισραηλ λέγει κύριος
(Ezek. 35:4 BGT) καὶ ταῖς πόλεσίν σου ἐρημίαν ποιήσω καὶ σὺ ἔρημος ἔσῃ καὶ γνώσῃ ὅτι ἐγώ εἰμι κύριος
(Ezek. 35:9 BGT) ἐρημίαν αἰώνιον θήσομαί σε καὶ αἱ πόλεις σου οὐ μὴ κατοικηθῶσιν ἔτι καὶ γνώσῃ ὅτι ἐγώ εἰμι κύριος
(Ezek. 35:12 BGT) καὶ γνώσῃ ὅτι ἐγώ εἰμι κύριος ἤκουσα τῆς φωνῆς τῶν βλασφημιῶν σου ὅτι εἶπας τὰ ὄρη Ισραηλ ἔρημα ἡμῖν δέδοται εἰς κατάβρωμα
(Ezek. 35:15 BGT) ἔρημον ἔσῃ ὄρος Σηιρ καὶ πᾶσα ἡ Ιδουμαία ἐξαναλωθήσεται καὶ γνώσῃ ὅτι ἐγώ εἰμι κύριος ὁ θεὸς αὐτῶν
(Ezek. 36:11 BGT) καὶ πληθυνῶ ἐφ᾽ ὑμᾶς ἀνθρώπους καὶ κτήνη καὶ κατοικιῶ ὑμᾶς ὡς τὸ ἐν ἀρχῇ ὑμῶν καὶ εὖ ποιήσω ὑμᾶς ὥσπερ τὰ ἔμπροσθεν ὑμῶν καὶ γνώσεσθε ὅτι ἐγώ εἰμι κύριος
(Ezek. 36:23 BGT) καὶ ἁγιάσω τὸ ὄνομά μου τὸ μέγα τὸ βεβηλωθὲν ἐν τοῖς ἔθνεσιν ὃ ἐβεβηλώσατε ἐν μέσῳ αὐτῶν καὶ γνώσονται τὰ ἔθνη ὅτι ἐγώ εἰμι κύριος ἐν τῷ ἁγιασθῆναί με ἐν ὑμῖν κατ᾽ ὀφθαλμοὺς αὐτῶν
(Ezek. 37:6 BGT) καὶ δώσω ἐφ᾽ ὑμᾶς νεῦρα καὶ ἀνάξω ἐφ᾽ ὑμᾶς σάρκας καὶ ἐκτενῶ ἐφ᾽ ὑμᾶς δέρμα καὶ δώσω πνεῦμά μου εἰς ὑμᾶς καὶ ζήσεσθε καὶ γνώσεσθε ὅτι ἐγώ εἰμι κύριος
(Ezek. 37:13 BGT) καὶ γνώσεσθε ὅτι ἐγώ εἰμι κύριος ἐν τῷ ἀνοῖξαί με τοὺς τάφους ὑμῶν τοῦ ἀναγαγεῖν με ἐκ τῶν τάφων τὸν λαόν μου
(Ezek. 37:28 BGT) καὶ γνώσονται τὰ ἔθνη ὅτι ἐγώ εἰμι κύριος ὁ ἁγιάζων αὐτοὺς ἐν τῷ εἶναι τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα
(Ezek. 38:23 BGT) καὶ μεγαλυνθήσομαι καὶ ἁγιασθήσομαι καὶ ἐνδοξασθήσομαι καὶ γνωσθήσομαι ἐναντίον ἐθνῶν πολλῶν καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος
(Ezek. 39:6 BGT) καὶ ἀποστελῶ πῦρ ἐπὶ Γωγ καὶ κατοικηθήσονται αἱ νῆσοι ἐπ᾽ εἰρήνης καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος
(Ezek. 39:7 BGT) καὶ τὸ ὄνομά μου τὸ ἅγιον γνωσθήσεται ἐν μέσῳ λαοῦ μου Ισραηλ καὶ οὐ βεβηλωθήσεται τὸ ὄνομά μου τὸ ἅγιον οὐκέτι καὶ γνώσονται τὰ ἔθνη ὅτι ἐγώ εἰμι κύριος ἅγιος ἐν Ισραηλ
(Ezek. 39:22 BGT) καὶ γνώσονται οἶκος Ισραηλ ὅτι ἐγώ εἰμι κύριος ὁ θεὸς αὐτῶν ἀπὸ τῆς ἡμέρας ταύτης καὶ ἐπέκεινα
(Ezek. 39:28 BGT) καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ὁ θεὸς αὐτῶν ἐν τῷ ἐπιφανῆναί με αὐτοῖς ἐν τοῖς ἔθνεσιν
(Matt. 14:27 BGT) εὐθὺς δὲ ἐλάλησεν [ὁ Ἰησοῦς] αὐτοῖς λέγων· θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε.
(Matt. 22:32 BGT) ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν ἀλλὰ ζώντων.
(Matt. 24:5 BGT) πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες· ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν.
(Matt. 26:22 BGT) καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος· μήτι ἐγώ εἰμι, κύριε;
(Matt. 26:25 BGT) ἀποκριθεὶς δὲ Ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν· μήτι ἐγώ εἰμι, ῥαββί; λέγει αὐτῷ· σὺ εἶπας.
(Mk. 6:50 BGT) πάντες γὰρ αὐτὸν εἶδον καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετ᾽ αὐτῶν, καὶ λέγει αὐτοῖς· θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε.
(Mk. 13:6 BGT) πολλοὶ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες ὅτι ἐγώ εἰμι, καὶ πολλοὺς πλανήσουσιν.
(Mk. 14:62 BGT) ὁ δὲ Ἰησοῦς εἶπεν· ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ.
(Lk. 1:19 BGT) καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ· ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα·
(Lk. 21:8 BGT) ὁ δὲ εἶπεν· βλέπετε μὴ πλανηθῆτε· πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες· ἐγώ εἰμι, καί· ὁ καιρὸς ἤγγικεν. μὴ πορευθῆτε ὀπίσω αὐτῶν.
(Lk. 22:70 BGT) εἶπαν δὲ πάντες· σὺ οὖν εἶ ὁ υἱὸς τοῦ θεοῦ; ὁ δὲ πρὸς αὐτοὺς ἔφη· ὑμεῖς λέγετε ὅτι ἐγώ εἰμι.
(Lk. 24:39 BGT) ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα.
(Jn. 4:26 BGT) λέγει αὐτῇ ὁ Ἰησοῦς· ἐγώ εἰμι, ὁ λαλῶν σοι.
(Jn. 6:20 BGT) ὁ δὲ λέγει αὐτοῖς· ἐγώ εἰμι· μὴ φοβεῖσθε.
(Jn. 6:35 BGT) εἶπεν αὐτοῖς ὁ Ἰησοῦς· ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε.
(Jn. 6:41 BGT) Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν· ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ,
(Jn. 6:48 BGT) Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς.
(Jn. 6:51 BGT) ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς.
(Jn. 8:12 BGT) Πάλιν οὖν αὐτοῖς ἐλάλησεν ὁ Ἰησοῦς λέγων· ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς.
(Jn. 8:18 BGT) ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ.
(Jn. 8:24 BGT) εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν.
(Jn. 8:28 BGT) εἶπεν οὖν [αὐτοῖς] ὁ Ἰησοῦς· ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ᾽ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταῦτα λαλῶ.
(Jn. 8:58 BGT) εἶπεν αὐτοῖς Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί.
(Jn. 9:9 BGT) ἄλλοι ἔλεγον ὅτι οὗτός ἐστιν, ἄλλοι ἔλεγον· οὐχί, ἀλλ᾽ ὅμοιος αὐτῷ ἐστιν. ἐκεῖνος ἔλεγεν ὅτι ἐγώ εἰμι.
(Jn. 10:7 BGT) Εἶπεν οὖν πάλιν ὁ Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβάτων.
(Jn. 10:9 BGT) ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
(Jn. 10:11 BGT) Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων·
(Jn. 10:14 BGT) Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς καὶ γινώσκω τὰ ἐμὰ καὶ γινώσκουσίν με τὰ ἐμά,
(Jn. 11:25 BGT) εἶπεν αὐτῇ ὁ Ἰησοῦς· ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή· ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται,
(Jn. 13:19 BGT) ἀπ᾽ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύσητε ὅταν γένηται ὅτι ἐγώ εἰμι.
(Jn. 14:6 BGT) λέγει αὐτῷ [ὁ] Ἰησοῦς· ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ δι᾽ ἐμοῦ.
(Jn. 15:1 BGT) Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν.
(Jn. 15:5 BGT) ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.
(Jn. 18:5 BGT) ἀπεκρίθησαν αὐτῷ· Ἰησοῦν τὸν Ναζωραῖον. λέγει αὐτοῖς· ἐγώ εἰμι. εἱστήκει δὲ καὶ Ἰούδας ὁ παραδιδοὺς αὐτὸν μετ᾽ αὐτῶν.
(Jn. 18:6 BGT) ὡς οὖν εἶπεν αὐτοῖς· ἐγώ εἰμι, ἀπῆλθον εἰς τὰ ὀπίσω καὶ ἔπεσαν χαμαί.
(Jn. 18:8 BGT) ἀπεκρίθη Ἰησοῦς· εἶπον ὑμῖν ὅτι ἐγώ εἰμι. εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν·
(Acts 9:5 BGT) εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ· ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις·
(Acts 10:21 BGT) καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν· ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία δι᾽ ἣν πάρεστε;
(Acts 18:10 BGT) διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστίν μοι πολὺς ἐν τῇ πόλει ταύτῃ.
(Acts 22:3 BGT) ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ, παρὰ τοὺς πόδας Γαμαλιὴλ πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστε σήμερον·
(Acts 22:8 BGT) ἐγὼ δὲ ἀπεκρίθην· τίς εἶ, κύριε; εἶπέν τε πρός με· ἐγώ εἰμι Ἰησοῦς ὁ Ναζωραῖος, ὃν σὺ διώκεις.
(Acts 26:15 BGT) ἐγὼ δὲ εἶπα· τίς εἶ, κύριε; ὁ δὲ κύριος εἶπεν· ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις.
(Acts 26:29 BGT) ὁ δὲ Παῦλος· εὐξαίμην ἂν τῷ θεῷ καὶ ἐν ὀλίγῳ καὶ ἐν μεγάλῳ οὐ μόνον σὲ ἀλλὰ καὶ πάντας τοὺς ἀκούοντάς μου σήμερον γενέσθαι τοιούτους ὁποῖος καὶ ἐγώ εἰμι παρεκτὸς τῶν δεσμῶν τούτων.
(Rev. 1:8 BGT) Ἐγώ εἰμι τὸ ἄλφα καὶ τὸ ὦ, λέγει κύριος ὁ θεός, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ.
(Rev. 1:17 BGT) Καὶ ὅτε εἶδον αὐτόν, ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός, καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ᾽ ἐμὲ λέγων· μὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος
(Rev. 2:23 BGT) καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ. καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας, καὶ δώσω ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν.
(Rev. 21:6 BGT) καὶ εἶπέν μοι· γέγοναν. ἐγώ [εἰμι] τὸ ἄλφα καὶ τὸ ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼ τῷ διψῶντι δώσω ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν.
(Rev. 22:16 BGT) Ἐγὼ Ἰησοῦς ἔπεμψα τὸν ἄγγελόν μου μαρτυρῆσαι ὑμῖν ταῦτα ἐπὶ ταῖς ἐκκλησίαις. ἐγώ εἰμι ἡ ῥίζα καὶ τὸ γένος Δαυίδ, ὁ ἀστὴρ ὁ λαμπρὸς ὁ πρωϊνός.
 
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Ken Behrens

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I went back over the whole thing. I mean that hayah and eimi are special in comparison to English usage. Your response was based on relative Hebrew usage. As far as I can tell, we agree on the theology completely.

But that brings up the speed that you got this information:

What kind of search program are you using to get these kind of results? Clearly Strongs is hardly exhaustive when it comes to verbal forms and word order in verses. I have not yet seen a good Hebrew/Greek Bible search program. I'm wondering if you know of one.

I did not know the LXX was included, as I do not consider it inspired, because of all the times they deviate from the original text in translation.

On anoki, see Budge's dictionary p. 60b. It is listed as cognate to the Hebrew in both hieroglyphic and Coptic. Also in the form anok-hu "I myself" showing that anok has a separate Egyptian identity apart from Hebrew. My personal belief is that the languages mingled during the 400 stay in Egypt.
 
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benelchi

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I went back over the whole thing. I mean that hayah and eimi are special in comparison to English usage. Your response was based on relative Hebrew usage.

The verb "to be" in Hebrew and Greek is used similarly to the way it is used in English. It is the context and not the word choice that matters most when we are trying to determine if it is a reference to "I AM." Sometimes even scholars disagree about a particular usage. In Hos. 1:9 for example, scholars are quite divided on the question about whether the phrase אַתֶּם֙ לֹ֣א עַמִּ֔י וְאָנֹכִ֖י לֹֽא־אֶהְיֶ֥ה לָכֶֽם (lit. You are not my people and I am not I am to you) is a reference to "I am" or simply a declaration that "I am not yours." This "I am" isn't easily seen in most English translations which usually translate it "I am not your God." Personally, I believe that this is a pretty strong reference to "I AM" but there is considerable disagreement on this one.

As far as I can tell, we agree on the theology completely.

As far as I can tell that is true.

But that brings up the speed that you got this information:

What kind of search program are you using to get these kind of results? Clearly Strongs is hardly exhaustive when it comes to verbal forms and word order in verses. I have not yet seen a good Hebrew/Greek Bible search program. I'm wondering if you know of one.

The three main packages are Bibleworks, Accordance, and Logos. The first two are much better if you read the original languages; I personally use Bibleworks. Logos is a little friendlier for those who don't read (or intend to ever learn) the biblical languages, but can be quite frustrating to use if you do read these languages, especially in its handling of "right to left" texts. On my phone and tablet I use olivetree, but I have found that its search capabilities in Greek and Hebrew are extremely poor. It frequently misses forms that I know are present in the text, especially when doing morphological searches; while it can sometime find examples in the text that match a search criteria, it isn't something to use if you are looking for word or phrase counts.

I did not know the LXX was included, as I do not consider it inspired, because of all the times they deviate from the original text in translation.

I personally default to the MT, but when looking at Greek usage it is helpful. Additionally, it should be pointed out that many of the NT quotes of the OT come from the LXX, so we know that the disciples did it. And since the time of the DSS discovery, there has been more respect given to the translation quality of the LXX because a number of the scrolls do follow the text of the DSS scrolls (scrolls that appear to have been the basis for the LXX).

On anoki, see Budge's dictionary p. 60b. It is listed as cognate to the Hebrew in both hieroglyphic and Coptic. Also in the form anok-hu "I myself" showing that anok has a separate Egyptian identity apart from Hebrew. My personal belief is that the languages mingled during the 400 stay in Egypt.

Simply including a cognate in a lexical reference doesn't mean that the authors were trying to show a source. For example, we have Semitic usages of anoki that predate the existence of the Coptic language by well over 1000 years. Cognates for anoki exist in almost all Semitic languages i.e. HALOT lists - Ugaritic, Akkadian, Eastern and Western Aramaic, Canaanite, Phoenician. While HALOT also lists cognates in the non Semitic languages of Egyptian and Coptic, it is an unfounded leap to suggest that they were the source for this word. As I mentioned earlier, it would be impossible for Coptic because the language developed far too late, and to my knowledge all Egyptian references are also very late. The wide spread use in Semitic languages in nearly all time periods suggests pretty strongly that the origin was Semitic.

HALOT
אנוכי) אָנֹכִי 1QIsa 2914:) אָנֹֽכִי, אָנֹכִֽי Jb 339 †; Sec. ανωχ )Brönno 190): MHb. only in quotations from the Bible; Ug. ank, 1 x ankn, anaÒku (UTGl. 249), Can. anuki EA 287:66, 69, Ph. אנך, אנכי, anech Poenulus 995 (Friedrich §111, 1); Arm. Yaud. and Palm. (DISO 19); Eg. ink, Copt. ανοκ; Akk. anaÒku, missing in Arb. Eth.; Lib. nek )ZA 50:143( אָ׳ and ï אֲנִי side by side Hb. Ug. Ph.; < * ÀanaÒ + *kuÒ (cf. Eth. ending 1. sg. pf. *-kuÒ Eth., BL 309j) > -kiÒ following sffx. (VG 1:298; BL 248k):
 
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Ken Behrens

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As far as I can tell that is true.

The three main packages are Bibleworks, Accordance, and Logos.

I personally default to the MT, but when looking at Greek usage it is helpful. Additionally, it should be pointed out that many of the NT quotes of the OT come from the LXX, so we know that the disciples did it.

Simply including a cognate in a lexical reference doesn't mean that the authors were trying to show a source. For example, we have Semitic usages of anoki that predate the existence of the Coptic language by well over 1000 years.
As long as we are not arguing, it's great talking to you.

Thanks. I guess that's my fault for wanting the free options.

I agree. But I think the NT was written mostly for the Greek speaking world, so ofc it would follow the LXX.

I knew you were going to say that. Pesiq. Rab. Kah 12:24 see paragraph 11 of this page for the full quote: Egyptian Religion in Rabbinic texts
 
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benelchi

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I knew you were going to say that. Pesiq. Rab. Kah 12:24 see paragraph 11 of this page for the full quote: Egyptian Religion in Rabbinic texts

The quote comes from a 13th century AD Rabbi, and the claim is not supported by evidence. Note: the actual Egyptian cognate is 'ink' and not 'nwk'. More importantly, they need to show references that are earlier than the 2nd millennium BC references in Semitic texts, and demonstrate a link with these Egyptian texts. Compounding this problem is that the reference in Semitic languages occur earlier than the data for the Exodus which means that this link would require a bases other than the period of the Egyptian captivity.
 
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Ken Behrens

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The quote comes from a 13th century AD Rabbi, and the claim is not supported by evidence. Note: the actual Egyptian cognate is 'ink' and not 'nwk'. More importantly, they need to show references that are earlier than the 2nd millennium BC references in Semitic texts, and demonstrate a link with these Egyptian texts. Compounding this problem is that the reference in Semitic languages occur earlier than the data for the Exodus which means that this link would require a bases other than the period of the Egyptian captivity.
Agreed, but this does not prove that the word was not first in Egyptian either, especially with the supporting link from Budge.

Budge quotes Revue d'Egyptologie vol. 11-12 as his sources. These editions are from the 1880's and not online.
 
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childofdust

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In my devotional this morning a famous commentator suggested that the "I am" that Christ said in John 6:36 when He said that He is the bread of life is none other than the same exact words that God told Moses to tell the Hebrews when they wanted to know who sent him.

Does anyone know if this is correct?

Oooooh boy. A lot of misinformation in this thread.

I'll will take things back to the main question: is the use of the Greek phrase “I am” (εγω ειμι) the “same exact words that God told Moses to tell the Hebrews when they wanted to know who sent him”?

The answer is NO. Absolutely, positively NOT.

The name of God as rendered by the Septuagint is ο ων, not εγω ειμι.

Exodus 3:14, Hebrew:
ויאמר אלהים אל־משׁה אהיה אשׁר אהיה ויאמר כה תאמר לבני ישׂראל אהיה שׁלחני אליכם
my translation:
Elohim said to Mosheh, “I Will Be Whom I Continue To Be.” He said, “You may speak to the Israelites as follows: 'I Continue To Be sent me to you.”

Exodus 3:14, Greek:
και ειπεν ο θεος προς μωυσην εγω ειμι ο ων και ειπεν ουτως ερεις τοις υιοις ισραηλ ο ων απεσταλκεν με προς υμας
NETS (New English Translation of the Septuagint):
And God said to Moyses, “I am The One Who Is.” And he said, “Thus shall you say to the sons of Israel, ‘The One Who Is has sent me to you.'”

The Greek differs in a lot of ways from the Hebrew.

For one thing, the Hebrew uses two instances of an IMPERFECT verb (אהיה) in the first occurrence of the divine name.

The imperfect verb, in Hebrew, represents incomplete aspect. Since English is tense-based, not aspect-based, we almost always communicate incomplete aspect using the future tense “will” or “shall.” Thus, “I Will Be” or “I Shall Be” is the closest and most direct translation. Other possibilities, however, include “I Am About To Be,” a modal “I Could/Might Be,” and a durative or iterative “I Continue To Be” (in light of the Greek, I prefer this one in the second instance).

To say “I Am” in Hebrew would require either a participle with some indicator of person like 'ani or 'anoki or a stative perfect—neither of which appears in Exodus 3:14. Literally, therefore, the Hebrew DOES NOT say “I Am.”

The Greek uses two phrases to represent the first instance of the divine name. The first is an emphatic pronoun (I) linked with the PRESENT form of the verb “to be” (am). The second is a definite article linked with a PRESENT ACTIVE PARTICIPLE (“the one who is” or “the one who exists” or possibly, “the being”). Thus, the Greek says something like “I am the one who is/exists” or “I am the being.”

In the second instance of the divine name, the emphatic pronoun and present verb (εγω ειμι) are discarded altogether. As rightly noted by benelchi, “the phrase "I am [insert object here]" is a fairly common phrase in Greek.” It does not signify a name.

If εγω ειμι could signify a name, the Greek could have simply repeated the expression when it rendered the divine name: εγω ειμι εγω ειμι (I am [who] I am). And if εγω ειμι were a valid part of the name, it would have reused it in the second instance of the name, instead of abandoning it completely: “Thus shall you say to the sons of Israel, ‘The One Who Is (ο ων) has sent me to you.'”

You will not find ancient Greek icons, or sculptures, or mosaics of Jesus that say “I am” (εγω ειμι) - instead, you will see that they all say “The One Who Is” (ο ων). Google “icon of Christ” and you will see “ο ων”, not “εγω ειμι” in the halo above Jesus' head or to the side of his head in whatever ancient icon or picture you view. Why? Because the divine name is not εγω ειμι (I am).
 
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Oooooh boy. A lot of misinformation in this thread.
How refreshing. Someone bothered to look. You got me curious about the Messianic Hebrew NT I have, and how they render it in John 8:58. It's "ani hayiti 'ud 'd lo-hayah Abraham".
 
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