By Catrin H Williams
New testomony students usually declare that the interpretative key to Jesus' pronouncement of the phrases ego eimi within the Gospel of John lies within the use of this word within the Septuagint of Isaiah to render the Hebrew expression 'ani hu' . whereas past experiences have paid specific cognizance to the recent testomony utilization of ego eimi, Catrin H. Williams units this proof inside a broader framework by means of delivering a close research of the translation of 'ani hu' in biblical and Jewish traditions. She examines the position of 'ani hu' as a succinct expression of God's declare to exclusiveness within the track of Moses and the poetry of Deutero-Isaiah, and makes an attempt to reconstruct its later interpretative heritage from the monstrous physique of proof preserved within the Aramaic Targumim and a number of other midrashic traditions. Biblical 'ani hu' declarations are brought up by means of rabbinic professionals as proof-texts opposed to quite a few heretical claims, rather the 'two powers' heresy, yet new 'ani hu' formulations, now not inevitably restricted to divine speeches, also are attested. within the concluding chapters Catrin H. Williams considers the position of 'ani hu' while looking to interpret Jesus' utterance of the phrases ego eimi in Synoptic and Johannine traditions.
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Additional resources for I am He: The Interpretation of 'Anî Hû' in Jewish and Early Christian Literature
Cleft Sentences', 27; Niccacci, 'Marked Syntactical Structures9-13 ,־. 22 H) ( 7uiplrr One Ihr Hebrew Hi hie and un incurred God's wrath, and whose consequences are now being suffered by the people, are the sole responsibility of David. 27 Some issues are not, however, addressed by Zewi's evaluation of these constructions. 28 This suggests a link between לבדךand the proposed predicate ([)אתה]״הוא, as also seems to be the case in I Chron. 21:17 where אשר־חטאתיis more closely related to אניthan הוא.
16) and consider the unlimited capacity of his power. The opening imperative שמעaddressed to Jacob-Israel (v. 12ab) is reminiscent of 46:3ab, and in both cases it immediately precedes the use of the expression אני הוא. As in 41:4cd, the declaration is substantiated by Yahweh's claims to everlasting activity; the focus on his role as the one who created heaven and earth (v. 13) and who predicts and steers events (w. 79 Indeed, the continuity between his acts of creation and deliverance is effectively conveyed by the threefold usage of קראto denote the calling of Israel (v.
Veness and incomparability of Yahweh, and, in all likelihood, function here as divine designations or titles,48 particularly in view of the absence of definite articles. To claim that Yahweh is both 'first' and 'last' also forms an implicit response to Babylonian théogonie myths, since these designations demonstrate that ïahweh has not inherited his divinity from other gods, nor will he bequeath it to others (cf. 43:10). The subsequent predication ואת־אחרניםin 41:4d differs from its counterparts, but results, as proposed by Merendino,49 from its thematic link with הדרותin v.
I am He: The Interpretation of 'Anî Hû' in Jewish and Early Christian Literature by Catrin H Williams