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In my studies of the ancient Greek texts of the Bible, its language idioms, colloquialisms and figures of speech commonly used among the people during the time of the writing of the new covenant writings, and especially specific grammatical constructions, I have find plenty of evidence in the ancient texts that the traditional Christian teaching about the supposed “I am …” is apparently a mortal-made speculative theory. Ellipsis is a very, very common figure of speech in the koine Greek language, and maybe the most common one of all. I wonder how the translators could have been and still are so ignorant of it. As you may or may not know, certain occurrences of the “I am …” construction in the Greek texts are often rendered into English “translations” so as to make them appear to ascribe Trinitarian theology-based “deity” to Jesus.

The traditional Christian doctrine of “I am …” appears to me to be based primarily upon an ignorance of the usage of the figure of speech ellipsis, specifically ellipsis of omission, which was very commonly used in both the ancient Hebrew and Greek languages, and still is today, and in our own western English.

The “I am …” doctrine, which originated at some time in the past, appears to be based upon the ignorance of theologians, teachers, preachers, church leaders, or whomever is responsible for its promulgation, of the usage by scriptural speakers and writers of the figure of speech ellipsis of omission, which is commonly used by those speakers and writers throughout the ancient Hebrew and Greek texts for the purpose of brevity, which omitted words can easily be supplied from the immediate preceding context. The usage of the figure ellipsis is simply a very common and normal occurrence in both Hebrew and Greek languages. And we use it very often in our English as well. But, since the ignorance of the past has given place to scriptural speculation, and that speculation has subsequently grown into sacred tradition, apparently it's too late to turn back to the truth of the ancient writers who obviously used the figure ellipsis very often as a grammatical tool, across virtually each and every subject in the holy scriptures.

The following English translation of two scriptural examples of Jesus’ use of the common figure ellipsis of omission are based upon literal translations of the United Bible Societies UBS4 eclectic text, from the Literal Idiomatic Translation (LIT) by myself. As you can see, the LIT verses are in interlinear style, and are literal quotes of what the ancient writers wrote. The exact morphologies of the Greek text words are presented following their English equivalents, so that the reader can verify the minute accuracy of the literal quote of the ancient writers.

If we regard the importance of the writings of secular authors to be so important to us to quote them, then maybe the ancient writers and the subject matter about which they wrote, the God our heavenly Father and His son Jesus Christ, is important enough to quote as well in an English translation!

The legitimate use of the figure of speech ellipsis of omission can be substantiated and verified in the immediate, local and remote contexts of almost any scriptural subject matter in the Bible. That’s how pervasive its use actually is in both the Hebrew and Greek ancient texts.

In the following two examples, I present in John 8:24 what I believe is the meaning of Jesus’ abbreviated response, “I am …”, back to the Judeans, which response can easily be understood in the immediate context, in the preceding verse 23.

For the student of the ancient Biblical texts, a comprehensive study of the figure of speech ellipsis can be found in E. W. Bullinger’s work, Figures of Speech Used In The Bible, 23^rd printing, (London: Messrs. Eyre and Spottiswoode, 1898; Grand Rapids, MI: Baker Books, 1968) 1-130.

On page 47 Bullinger begins to give us an explanation of the history of this figure of speech, ellipsis of Omission:

“This particular form of ellipsis has a distinct name, BRACHY-LOGIA (βραχυλογια from βραχυς, brachus, short, and λογος, logos, discourse), English, Bra-chyl’-o-gy. Or from the Latin, BRĒVILOQUENCE, it means brevity of speech or writing, and is used of an ellipsis, in which words are omitted chiefly for the sake of brevity; which words may easily be supplied from the nature of the subject.”

John 8:24

Jesus’ use of “I am” in John 8:24, the common first person, indicative mood, present tense, active voice to be verb of affirmation (eimi), must be properly understood in any and all of its contexts, in order that the writer’s meanings in the ancient Hebrew and Greek texts may be properly interpreted by the reader.

John 8:23 (LIT/UBS4) And (kai) he was saying (elegen) to them (autois), “You (humeis) are (este) out (ek) of the things (tōn) down lower (katō);

I (egō) am (eimi) out (ek) of the things (tōn) above (anō).

You (humeis) are (este) out (ek) of the (tou) cosmos (kosmou) of this (toutou);

I (egō) am (eimi) absolutely not (ouk) out (ek) of the (tou) cosmos (kosmou) of this (toutou)!”

In verse 23 Jesus said he was two things, both of which I have underlined. So now when we get to verse 24, Jesus is simply reminding them again, when he says, “I am”, that he is those two things which he previously mention.

John 8:24 (LIT/UBS4) Therefore (oun), I enunciate (eipon) to you (humin) that (hoti) you shall be dying away (apothaneisthe) in (en) the (tais) sins (hamartiais) of you (humōn).

Because (gar) if perhaps (ean) you may not believe (mē pisteusēte) that (hoti) I (egō) am (eimi) [those things], you shall be dying away (apothaneisthe) in (en) the (tais) sins (hamartiais) of you (humōn).”

In this context, Jesus still is, in verse 24, what he said he was in verse 23, “I (egō) am (eimi) out (ek) of the things (tōn) above (anō)”, and “I (egō) am (eimi) absolutely not (ouk) out (ek) of the (tou) cosmos (kosmou) of this (toutou)!”.

In our English language we say and use the same idiom constantly. If I say to some young people, “Who wants to go to McDonalds for lunch, I’m buying?” And some of them say, “I do!”, they are using the same figure of speech, ellipsis of omission, because all they said back to me was “I do”, instead of saying, “I want to go to McDonalds with you for lunch because you’re buying”. They don’t need to repeat back to me the whole thing I said, because they know I already understand the question to which their answer is in reference. Therefore they can speak back to me with brevity, through simply saying, “I do!”.

This is exactly how the figure of speech ellipsis of omission works throughout the entire Word of God, both in the Hebrew and in the Greek texts. From my translation experience, I believe it may well represent the most common form of ellipsis used by all of the ancient speakers and writers throughout the new covenant writings, and especially by apostle Paul.

From the apparent attention to detail and accuracy that apostle John demonstrates in all of his writings, as I have seen through my own experience translating his writings, I believe the figure of ellipsis in verse 24 was actually spoken by Jesus, and not simply supplied by John in his quote of what Jesus said.

John 8:58

In John 8:58 I see Jesus’ response, “I am …” as his figurative, ellipsis of omission, response to the Judeans’ assertion and question to him recorded in John 8:53: “You are not greater than the father of us, Abraham …”, and “Whom do you make yourself [to be]?”. The great ongoing issue of the Judeans, and especially their leadership, was that Jesus was absolutely not the promised coming messiah (Gen. 3:15), and no special being at all, in spite of all of the notable signs, miracles and wonders which the God our heavenly Father performed through him, fulfilling ancient prophecies. They adamantly refused to believe him, and subsequently they refused to teach their people that Jesus was the promised coming messiah (John 7:26b). I believe this is why the issue of who was/is greater, Abraham or Jesus, is the reason for Jesus’ use of the figure ellipsis of omission in verse 58.

John 8:51 (LIT/UBS3) Truly (amēn), truly (amēn) I say (legō) to you (humin), if perhaps (ean) anyone (tis) may have watched (tērēsē) the (ton) Word (logon), mine (emon), he may no (mē), absolutely not (ou) observe (theōrēsē) death (thanaton) into (eis) the (ton) age (aiōna)!”

John 8:52 (LIT/UBS3) Therefore (oun) the (hoi) Judeans (Ioudaioi) enunciated (eipon) to him (autō), “Now (nun) we have known (egnōkamen) that (hoti) you hold (echeis) a little demon (daimonion)!

Abraham (Abraam) died away (apethanen), and (kai) the (hoi) prophets (prophētai), and (kai) you (su) say (legeis), ‘If perhaps (ean) anyone (tis) may watch (tērēsē) the (ton) Word (logon) of me (mou), no (mē), absolutely not (ou) may he taste (geusētai) of death (thanatou) into (eis) the (ton) age (aiōna)’?

John 8:53 (LIT/UBS3) You (su) are (ei) not (mē) greater (meizōn) [than] the (tou) father (patros) of us (hēmōn), Abraham (Abraam), who (hostis) died away (apethanen), and (kai) the (hoi) prophets (prophētai) died away (apethanon)!

Whom (tina) do you make (poieis) yourself (seauton) [to be]?”

John 8:54 (LIT/UBS3) Jesus (Iēsous) was caused to judge away (apekrithē), “If perhaps (ean) I (egō) glorify (doxasō) myself (emauton), the (hē) glory (doxa) of me (mou) is (estin) absolutely not one thing (ouden)!

The (ho) Father (patēr) of me (mou) is (estin) the one (ho) glorifying (doxazōn) me (me), whom (hon) you (humeis) say (legete) that (hoti) He is (estin) God (theos) of us (hēmōn).

John 8:55 (LIT/UBS3) And (kai) you have absolutely not known (ouk egnōkate) Him (auton)!

But (de) I (egō) have seen (oida) Him (auton).

And if perhaps (kan) I may enunciate (eipō) that (hoti), ‘I have absolutely not seen (ouk oida) Him (auton)’, I shall cause myself to be (esomai) like (homoios) you (humin), a false one (pseustēs)!

BUT (alla), I have seen (oida) Him (auton), and (kai) the (ton) Word (logon) of Him (autou) I watch (tērō)!

John 8:56 (LIT/UBS3) Abraham (Abraam), the (ho) father (patēr) of you (humōn), he caused himself to jump for joy (ēgalliasato) in order that (hina) he may see (idē) the (tēn) day (hēmeran), the one (tēn) of mine (emēn);

and (kai) he saw (eiden) [it], and (kai) he was caused to rejoice (echarē)!”

John 8:57 (LIT/UBS3) Therefore (oun) the (hoi) Judeans (Ioudaioi) enunciated (eipon) toward (pros) him (auton), “You have (echeis) absolutely not yet (oupō) fifty (pentēkonta) years (etē), and (kai) you have gazed at (heōrakas) Abraham (Abraam)!?”

John 8:58 (LIT/UBS3) Jesus (Iēsous) enunciated (eipen) to them (autois), “Truly (amēn), truly (amēn) I say (legō) to you (humin), before (prin) Abraham (Abraam) [was] to cause himself to come to pass (genesthai) I (egō) am [already] being (eimi)!” (See Prov. 8:22-36; Mat. 21:5; John 1:1-2, 14, 30, 3:13, 8:23-25, 58, 13:3, 16:27-30, 17:5-8, 24; 1 Cor. 15:47; Gal. 4:1-5; Eph. 4:8-10, Phil. 2:6; Col. 1:15; Heb. 1:6; 1 John 1:2; Rev. 3:14)

Jesus’ statement to them, “I am [already] being”, implies his greatness over Abraham, which statement I believe is in response to the Judean’s statement and question to him in verse 53, which statement can be substantiated and verified in both the local context of John 1:1-14, and the remote context of Col. 1:15, Heb. 1:1-2, as well as others. See all of the verse references above, associated with John 8:58.

What did Jesus mean when he said, “I am [already] being!” than Abraham, “before Abraham [was] to cause himself to come to pass” as a righteous one, as the father of all those who believe (Rom. 4:3)? I believe the following passages of holy scripture answer this question, and explain to us exactly what Jesus meant.

In John 1:1b John tells us that in the beginning, “the (ho) Word (logos) was being (ēn) toward (pros) the (ton) God (theon)”. And then in verse 14 John tells us that this Word which was “toward (pros) the Father” was “an only genus (monogenous) alongside (para) of [the] Father (patros)”; and that “the (ho) Word (logos) became (egeneto) flesh (sarx) and (kai) tented (eskēnōsen) among (en) us (hēmin). I believe apostle John speaks plainly of the Word which was alongside of God in the beginning, before it became His son, which Word became the mortal man Jesus, the promised Christ. Before the Word became flesh and tented among us it assisted the God in the creation of all things (See John 1:3; Col. 1:16-17; Heb. 1:2), including mortalkind (Gen. 1:26), which includes Abraham.

At that time in which Jesus Christ became flesh and tented among us he became the Father's only son; because he was the only son of the Father's genus, i.e., His Spirit, who had come to pass in the cosmos up until the day of Pentecost. BUT, on the day of Pentecost, which Luke recorded in Acts 2:1-47, the God our heavenly Father became the Father of about 3,000 more sons of His own genus, which are those who believed upon the name of Jesus and received the new birth above, the baptism in God's gift of holy Spirit from Christ Jesus (Acts 1:41), which baptism occurred somewhere around 27-29 AD/CE.

And since that time, through about two thousand more years up until now, the Father has gained many, many more sons of His own genus, through their new birth above, through their baptism from Christ Jesus in God's gift of holy Spirit. And so now, since the day of Pentecost, Jesus Christ is now properly referred to as the first-produced (Gk. prōtotokos) son among many brothers of him (Rom. 8:29).

John 1:14 (LIT/UBS4) And (kai) the (ho) Word (logos) became (egeneto) flesh (sarx) and (kai) tented (eskēnōsen) among (en) us (hēmin). And (kai) we observed (etheasametha) the (tēn) glory (doxan) of him (autou), glory (doxan) as (hōs) an only genus (monogenous) alongside (para) of [the] Father (patros), full (plērēs) of grace (charotis) and (kai) of truth (alētheias).

Apostle Paul refers to Jesus Christ in Col. 1:

Col. 1:13 (LIT/UBS4) [giving thanks to the Father] who (hos) rescued (errusato) us (hēmas) out (ek) of the (tēs) authority (exousias) of the (tou) darkness (skotous), and (kai) [who] transferred (metestēsen) [us] into (eis) the (tēs) kingdom (basileian) of the (tou) son (huiou) of the (tēs) love (agapēs) of Him (autou);

Col. 1:14 (LIT/UBS4) in (en) whom (hō) we have (echomen) the (tēn) redemption (apolutrōsin) through (dia) the (tou) blood (haimatos) of him (autou), the (tēn) letting go (aphesin) of the (tōn) sins (hamartiōn);

Col. 1:15 (LIT/UBS4) [the son] who (hos) is (estin) an icon (eikōn) of the (tou) God (theou), of the (tou) unseeable (aoratou) [God]; [the son who is the] one first-produced (prōtotokos) of all (pasēs) creation (ktiseōs);

Col. 1:16a (LIT/UBS4) because (hoti) in (en) him (autō) were created (ektisthē) all the things (ta panta) in (en) the (tois) heavens (ouranois) and (kai) upon (epi) the (tēs) land (gēs), the (ta) seeable things (horata) and (kai) the (ta) unseeable things (aorata). Whether (eite) thrones (thronoi), whether (eite) lordships (kuriotētes), whether (eite) beginning ones (archai), whether (eite) authorities (exousiai), all things (panta) have been created (ektistai) through (di’) him (autou) and (kai) into (eis) him (auton).

Apostle Paul explains to us clearly that the God our heavenly Father worked through (dia) His son Jesus Christ, when Jesus was in his pre-earthly existent form as the Word (logos) of God, to create all things. The God our heavenly Father did it all THROUGH His son, Jesus Christ, WHEN Jesus was yet in his pre-earthly existent form, as the Word of God. Apostle John verifies and substantiates this as well in John 1:3.

John 1:3 (LIT/UBS4) All things (panta) came to pass (egeneto) through (di’) him (autou), and (kai) apart from (chōris) him (autou) but absolutely not (oude) one thing (hen) came to pass (egeneto) which (ho) came to pass (gegonen)!

To me, this easily explains what Jesus meant when he said, “I am [being greater]!” than Abraham, “before Abraham came to pass”. The God the Father created all things through (dia) His son Jesus Christ, who in the beginning, before he became flesh, was the Word who was toward (pros) the God.

Heb. 1:1 (LIT/UBS4) The (ho) God (theos), long ago (palai) having spoken (lalēsas) many portions (polumerōs) and (kai) many ways (polutropōs) to the (tois) fathers (patrasin) in (en) the (tois) prophets (prophētais),

Heb. 1:2 (LIT/UBS4) over (ep’) last (eschaton) of the (tōn) days (hēmerōn) of these (toutōn) spoke (elalēsen) to us (hēmin) in (en) a son (huiō); whom (hon) was put in place (ethēke) [as] heir (klēronomon) of all things (pantōn); through (di’) whom (hou) the (tous) ages (aiōnas) were made (epoiēsen) also (kai);

The writer of Hebrews, whom I believe is apostle Paul, agrees with and confirms what apostle John has said, and similar to Col. 1:13-16 states that the God and Father made the ages through (dia) His son, Jesus Christ.

John 16:28 (LIT/UBS4) I came out (exēlthon) [from] alongside (para) of the (tou) Father (patros), and (kai) I have come (elēlutha) into (eis) the (ton) cosmos (kosmon); again (palin) I go away (aphiēmi) [from] the (ton) cosmos (kosmon) and (kai) I am going (poreuomai) toward (pros) the (ton) Father (patera).”

Not only was Jesus Christ greater than Abraham when he was the Word in the beginning, toward (pros) and alongside (para) of the Father, since the Father created all things through (dia) him, but Jesus Christ has been greater than Abraham ever since then, especially in his earthly ministry with the Father in (en) him doing signs, miracles and wonders through (dia) him (John 5:19, 10:38, 14:10, 14:28, 2 Cor. 5:18-19), and through (dia) whom the ages were made (Heb. 1:2)! I believe this is why Jesus stated his greatness in the first person, indicative mood, present tense, active voice in both John 8:24 and John 8:58, because at that very moment in his earthly ministry he was still being greater than Abraham!

John 9:8-9

In John 9:9, as it is used in many other passages throughout the new covenant texts, we see apostle John uses the "I am" Greek language idiom construction again, but this time quoting what was said by the blind man that Jesus healed. After the blind man went and washed out the clay into the swimming place of Siloam, he returned looking for Jesus. But the ones who witnessed the miracle could hardly believe that he was the same one who was previously blind and begging. Some were having difficulty trusting in and believing what their own eyes saw, seeing but yet still being blind.

John 9:8 (LIT/UBS4) Therefore (oun) the (hoi) neighbors (geitones), and (kai) the ones (hoi) observing (theōrountes) him (auton), (the one (to) previous (proteron), that (hoti) he was being (ēn) a beggar (prosaitēs)), were saying (elegon), “Is (estin) this one (houtos) absolutely not (ouch) the one (ho) sitting down (kathēmenos) and (kai) begging (prosaitōn)!?”

John 9:9 (LIT/UBS4) Other ones (alloi) were saying (elegon) that (hoti), “This one (houtos) is (estin) [the one begging].”

Other ones (alloi) were saying (elegon), “Absolutely not (ouchi)! BUT (alla), [this one] is (estin) like (homoios) him (autō)!”

That one (ekeinos) was saying (elegen) that (hoti), “I (egō) am (eimi) [the blind one begging]!”

Apostle John quotes the one who was blind and begging as saying, "I am". So then does that mean that the blind and begging man is the God too, just because he spoke using that very common language idiom of brevity, simply identifying himself as the one who was being spoken of by the others?

There are numerous examples of the I am Greek language idiom construction used throughout the entire new covenant texts. So does that mean that whomever uses it, whenever it is used, that they are referring to themselves a the God? The use of this idiom is not only very common in the Greek language, but in the Hebrew language as well, as the record in Exodus 3:14 and other records show.

Ex. 3:14 is apparently the foundational I am record used upon which is built the traditional Christian I am fable. Ex. 3:14 is grossly mistranslated to create the foundation upon which the I am fable is based, and then subsequently the figure of Ellipsis of omission is ignored by virtually all translation cartels to produce the bending and twisting of many other specific scriptural records in the English translations to make the English translations look as though the I am fable can be scripturally substantiated and verified, all in an attempt to support the 4th century mortal-made theory of the 3 in 1 godhead.

According to the UBS4 eclectic Greek text from which I translate my LIT, I have identified apostle John's use of the figure of speech Ellipsis of omission three times in verse 9. They are in brackets, [ ], in which I supply the the apparent words omitted so that in English the sense of John's meanings are complete. I supply the omissions in brackets from the immediate context of the preceding verses, as is inherently required by the language itself.

Here is John 9:9 with the omitted words supplied in yellow, as called for by apostle John's quote of the use of the common idiom by the one healed. In every day conversation the hearer is required to actually listen and hear what was previously said, and then in their own mind supply the words which are idiomatically meant by the speaker who is using this idiom, as the speaker continues to speak.

John 9:9 (LIT/UBS4) Other ones (alloi) were saying (elegon) that (hoti), “This one (houtos) is (estin) [the one begging].”

Other ones (alloi) were saying (elegon), “Absolutely not (ouchi)! BUT (alla), [this one] is (estin) like (homoios) him (autō)!”

That one (ekeinos) was saying (elegen) that (hoti), “I (egō) am (eimi) [the blind one begging]!”

Exodus 3:14

The traditional Christian belief about certain I am statements by Jesus Christ, in the new covenant ancient texts of God's Word, is the belief that Jesus is somehow stating that he is the God, in the sense that he is the 2nd "person" of the supposed 3 in 1 godhead, according to the 4th century mortal-made theory of the Trinity, which was ego-maniacally pushed forward by Athanasius. Apparently this belief is based upon the record in Exodus 3:14. In Exodus 3:14, when Moses asked the God the Father what was His name, the Hebrew text literally says, “I shall become what I shall become”. The verb used is hayeh, meaning to become, is a verb indicating an ongoing process of change. It is in the first person singular imperfect form. The verb being in the imperfect tense shows that the action of the verb is ongoing, non-ending. It’s a verb indicating change, the change from one state or thing into another. Hayeh is in the imperfect form all the way through the ancient texts of the old covenant writings wherever it is used! In each and everyone of those contexts it is describing a change, a transformation of some kind.

Hayeh is used in the context of Exod. 3:14 in God’s answer to Moses to describe the coming changes in His name into various names, each name describing a category of need of the children of Israel of which He promises to be their sufficiency, to fulfill their needs. Since then the God the Father has revealed many various names to the children of Israel, supplying each category of need for them according to their needs implied in His names, according to His covenant promises to the children of Israel.

Chronologically, since announcing His coming names to Moses on the mountain, He has revealed at least nine new names of Himself to the children of Israel, beginning with the name Yehovah-Ropheca.

YEHOVAH-YIREH - Yehovah Shall See And Provide!; First usage, Gen. 22:14
YEHOVAH-ROPHECA - Yehovah Shall Become Our Healer!; First usage, Exod. 15:26
YEHOVAH-NISSI - Yehovah Shall Become Our Banner!; First usage, Exod. 17:15-16
YEHOVAH-MEKADDISHKEM - Yehovah Shall Become Our Sanctifier!; First usage, Exod. 31:13
YEHOVAH-SHALOM - Yehovah Shall become Our Peace!; First usage, Judges 6:24
YEHOVAH-ZEBAOTH - Yehovah of Hosts!; First usage, 1 Sam. 1:3
YEHOVAH-ELYON – Yehovah the most High One!; First usage, Psalm 7:17

YEHOVAH-ROHI - Yehovah Shall Become My Shepherd!; First usage, Psalm 23:1
YEHOVAH-TSIDKENU - Yehovah Shall Become Our Righteousness!; First usage, Jer. 23:5-6
YEHOVAH-SHAMMAH - Yehovah Shall Be There!; First usage, Ezek. 48:35

These are some of the names that the God the Father became (Heb., hayah) for the children of Israel, to promise, in His NAME, to supply all of their needs. The I AM Trinitarian teaching is based upon this error in translation in Ex. 3:14, and then imaginations gone wild. Since the coming of Jesus Christ, his name, JESUS, is the name NOW, in this grace administration, through which all of our needs can and shall be met. Everything the God the Father ever promised is now wrapped up in the name of JESUS Christ.

May God the Father supply all of your needs through (dia) His son, Jesus Christ.

Hal Dekker