Ehyeh asher ehyeh (Exodus 3:14):

Gods Narrative Identity among

Suspense, Curiosity, and Surprise

Jean-Pierre SonnetGregorian University, Theology

Abstract GodsenigmaticanswertoMosesquestionabouthisnameEhyeh asher ehyeh, usually translated I amwho I am (Exod. 3:14)has provokedphilologi-cal analysis for centuries, often coupledwith high philosophical and theologicalrelection;yetlittleattentionhasbeenpaidtothenarrativerelevanceofGodsself-designationinthecontextofthebookofExodus.Thearticleinvestigatesthenar-rativepotentialofGodsrevealednamealongthethreefoldmovementofsuspense,curiosity,andsurprise.Theattentiontothesyntactic,semantic,rhetorical,andnar-rativeaspectsofGodsnameinitselfandwithinitsimmediatecontextisinterrelatedwiththetrackingofsuspense,curiosity,andsurprisedynamicstriggeredbyGodsnameinthebookofExodusasawhole.TheineandmultiplieddynamismofGodsself-namingphrase,itisshown,turnstheExodusnarrativeintotheembodimentofGodsnameandintothecrucibleofGodsnarrativeidentity.

InhisessayPosie et pense abstraite,PaulValryobservedthatitisonlythespeedwithwhichwepassoverwordsthatallowsustounderstandthematall.Pauselongenoughuponeventhesimplestword(consideritsetymology,forinstance),anditchangesintoanenigma,anabyss,atormenttothought.Thenamesinbiblicalnarrativesforceus,withtheirdisjunctiveglosses,toenterthisabyss.HerbertMarks,BiblicalNamingandPoeticEtymology,1995

Poetics Today 31:2(Summer2010) doi10.1215/03335372-2009-0232010byPorterInstituteforPoeticsandSemiotics

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Acharacter,irst of all,WilliamH.Gass (1970: 49)maintains, is thenoise of his name, and all the sounds and rhythms that proceed fromhim. Between a characters name and the surrounding narrative, anintricaterelationcanbeobserved,especiallyinancientliterature.Namesbegetnarrative,andnarrativebegetsnames.IntheEpic of Gilgamesh,forinstance,thenameofthewiseta-napitiHereachedlifeunderliestheunfoldingoftheplot:reachingthefarawayta-napiti,whowillshowhimwheretoindtheplantof life,becomestheultimategoalofGilga-meshsquestforimmortality.Similarly,inarchaicGreekpoetrythenameofAchilles(Achilleus),themaincharacteroftheIliad,matcheshisroleintheepic:Achillesistheonewhobringsaboutachos,grief,tohislaos,thepeopleoftheAchaeans(seeNagy1999[1979]:6869).Inbiblicalnar-rativethelinkbetweennameandplotispervasive;suiceittomentionthebearingofIshmaels,Isaacs,andJacobsnamesontheplotofGenesis.TheplayonIsaacsname(,Hewilllaugh)iswellknown:itstretchesfromSarasskeptical laughter intheannunciationscene(Gen.18:1214)toherhumorousconclusionafterthebirthofthechild(Godhasbroughtlaughterforme;everyonewhohearswilllaughwithme[Gen.21:6]).Themeaning of Ishmaels name (, God hears) is brought into playthree times in the storybyGodorhisangel:whilehelpinghismother,Hagar(YoushallnamehimIshmael,forYhwhhasheard[]ofyourmisery[Gen.16:11]),theninsupportofAbraham,hisfather(AndasforIshmael,Ihaveheardyou[][Gen.17:20]),andinallyonaccountofthechildhimself(Godhasheard[]theboycryingasheliesthere[Gen.21:17]).Theprocessgoesevenfurtherinthenextgenera-tion,thatis,inJacobsstory.AsinthecasesofIshmaelandIsaac,Jacobsname () is a key to thenarrative: it connects theheros trickybirthinGenesis 25:26, gripping his brothers heel (), and his tricky deal-ingsinregardtoEsausbirthrightandbenediction(,tosupplant;seeGen.27:36).YetthenameofthethirdpatriarchisalsodeconstructedandreconstructedinGenesis3233inthenarrativeofJacobwrestlingwiththemysteriousOtherandofthebrothersreunion.Mixedupwiththewords(Yabboq),(towrestle,rollingindust),(tobedislocated),and (to embrace), Jacobs name undergoes a semantic recasting,whichexpressestheherosnewbirth.

1. Kermode1979:91servesasthebasisformysentence.2. Aboutta-napitisnameandhisroleinthegrowthoftheEpic of Gilgamesh,startingwiththeOldBabylonianversion,seeTigay1982:49,23738.Themeaningofta-napitisnameisechoedintheSumerianequivalentZiusudra,whichcombinestheelementslife,days,andtobedistantortoprolong.3. SeethesurveysbyStrus(1978)andGarsiel(1991);seealsotheessaybyMarks(1995).

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ButwhataboutGodsownname,revealedinExodus3:14, (henceforthEhyeh asher ehyeh)?Isitinvestedwithasimilarnarrativerele-vance?Therevelationofthenameisembeddedintheburningbushepi-sode(Exod.3:115)andisitselfakindofsemanticirebrand.HavingheardthecryofthesonsofIsraeloppressedinEgypt,GodappearstoMoses,whohasledfromEgyptafteranunhappyinterventiononbehalfofhisIsraelite brethren.The deitys self-identiication in the bush (I am theGodofyourfather,theGodofAbraham,theGodofIsaac,andtheGodofJacob[Exod.3:6])aswellashispromisetoliberatetheenslavedpeoplepromptMosestoenquire:

13SupposeIcometothesonsofIsraelandsaytothem,TheGodofyourfathershassentmetoyou,andtheysaytome,Whatishisname?WhatshallIsaytothem?14GodsaidtoMoses,Ehyeh asher ehyeh.Andhesaid,thusshallyousaytothesonsofIsrael,Ehyehhassentmetoyou.15AndGodfurthersaidtoMoses,Thusshallyousayto thesonsofIsrael,Yhwh,theGodofyour fathers, theGodofAbraham,theGodofIsaac,andtheGodofJacob,hassentmetoyou:thisismynameforever,andthismyremembranceforallgenerations. (Exod.3:1315)

GodsenigmaticanswertoMoses,Ehyeh asher ehyeh,hasprovokedphilo-logicalanalysis forcenturies,oftencoupledwithhighphilosophicalandtheological relection; yet relatively little attentionhasbeenpaid to thenarrative relevance ofGods self-designation in the context of Exodus.Wouldthisnamebeanexceptiontotheruleofname-and-narrativeinter-linkage,andthisinabookwhereGodplaysaleadingroleifnotthelead-ingrole?SamuelR.DriverhasdescribedtheEhyeh asher ehyehutteranceasanexampleofidem per idemphrases,usedbythecharacterswherethemeans,orthedesire,tobemoreexplicitdoesnotexist(1911:36263;seealso1913:18586).Yetimplicitnessorelusivenessintheanswerdoesnotamount to a refusal to answer, thewaymany commentators have readExodus3:14.Thisessaywill,onthecontrary,considerthepositiveimport

4. InOgdens (1992: 107)deinition,the idem per idemconsistsofaverb in theprincipalclauserepeatedinthesubordinateclause,andlinkedbysomeformoftheso-calledrela-tivepronoun.Thenumberandpersonofthesubjectinthemainclauseismirroredintheattachedrelativeclause.Furthermore,therepeatedverbhasthesamesenseinbothclauses,thusdistinguishingitfromtheparonomasia,inwhichsimilaritiesofformdonothavethesamesense.Idem per idemconstructionsaregenerallyrecognizedinGen.43:14;Exod.3:14,4:13,16:23(bakewhatyou[wantto]bakeandboilwhat[youwant]toboil),33:19;1Sam.23:13(theywanderedwherevertheywandered);2Sam.15:20;2Kings8:1;Ezek.15:25;andEsther4:16(IfIamtoperish,Ishallperish).5. They understand Gods answer in Exod. 3:14 in the light of the divine evasions inGen.32:30andJudg.13:18andsoasarefusal(seeArnold1905:129;Dubarle1951;vonRad1962:182;deVaux1970:6465;Propp1998:226).

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ofGodselusiveness,emphasizingitsproductiverhetoricalfunctioninthenarrative.Tersenessintheanswercanofcoursebeinvestedwithvariousrhetoricalfunctions.JackR.Lundbom(1978:19495),forinstance,main-tainsthat,inExodus3:14aselsewhereintheBible,theidem per idemfor-mulaisaclosuredevice,invariablyusedtoterminatedebate.InthesepagesIwillsuggestthatthepeculiarfunctionofGodsnameinExodus3:14israthertoinitiatenarrative. TheEhyeh asher ehyehutterance,I intendtoshow,hasasubtleainitywithwhatMeirSternberghascalledthethreeuniversalsofnarrativesuspense,curiosity,andsurprise.Theplayofthesethreeforcesis,inStern-bergsview,whatturnsacommunicationintoanarrative.Suspensederivesfromalackofdesiredinformationconcerningtheoutcomeofaconlictthatistotakeplaceinthenarrativefuture(Sternberg1978:65);curiosityisproducedbya lackof informationthatrelates to thenarrativepast(ibid.);andsurprisespringsoutoftheunexpecteddisclosureofsigniicantinformation,the lackofwhichhadnotevenbeennoticedbythereader(Sternberg2001:117).ThenarrativecontextofExodus3:14isloadedwithsuspense,curiosity,andsurprise,andthethreedynamics,setinmotionbythenarrator,indintheEhyeh asher ehyehphrasebothamatrixandaseman-ticcatalyst.Inthisprocess,eachofthedynamicsexploitsvariousmeanings(syntactic,semantic,pragmatic,andrhetorical)oftheexpression.Theseinclude:

theplaybetweenthestative(tobe)andactive(tohappen,tobefall)aspectsoftheverb,whichopensandclosesEhyeh asher ehyeh;

thetemporalbearingoftheimperfectformehyeh,whichspansthepastandpresent,withrecurrentanddurativeovertones,aswellasthefuture;

6. FollowingChilds (1974: 76), who believes that the formula is paradoxically both ananswerandarefusalofananswer;compareAbba1961:32526.7. Whentheybearupontheconstructionofacharacter,initialimplicitnessandelusivenessarenotexperiencedasadeadend.Sincenarrativeissaturatedwithpurposiveness,Price(1983:2021)writes,thereaderisreadytoacceptagreatermeasureofapparentirrelevancyandtowaitforimplicitconnectednesstoberevealedintheprocessofunfolding.8. AccordingtoSternberg(1999:529),narrativitycanbedeinedastheplayofsuspense/curiosity/surprisebetweenrepresentedandcommunicativetime(inwhatevercombination,whatevermedium,whatevermanifest or latent form).Along the same functional lines,Sternberg (ibid.)deinesnarrativeasadiscoursewheresuchplaydominates:narrativitythenascendsfromapossiblymarginalorsecondaryrole...tothestatusofregulatingprin-ciple,irstamongtheprioritiesoftelling/reading.Forageneralpresentationoftheworkingofthethreeuniversalsinbiblicalcontext,seeSternberg1985:264320.9. SeeJoonandMuraoka2006:111i;Ogden1971:45658;andtheexcursusinFischer1989:14754.InBrichtos(1992a:24)view,thetemporaldeterminationoftheexpressionis

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thegamutofmodalusesattachedtotheyiqtolconjugationofehyeh(capability,possibility,deliberation,obligation,desire) (seeWaltkeandOConnor1990:31.4);

thedialecticbetweentheverbehyehaseventorprocessandthecon-nectiveasher asa reference topersonalor thematic identity (who,what)(seeLaCoqueandRicoeur1998:316,324);

the rhetorical value of the idem per idem construction, conveyingeitherindeterminacyorintensiication(seeVriezen1950);

theillocutionaryforceofthesentence,(contextually)establishedaseitherassertionorpromise.

TheEhyeh asher ehyehutterance,WilliamM.Schniedewind(2009:82)con-tends, is an intentionally ambiguous answer; yet ambiguity, I wouldargue,isnotintroducedhereforitsownsake.Thankstoitsinelygaugedpolysemy,thesentenceactivatesthemostbasicandmostpowerfulnarra-tiveinterests.

Suspense

In art as in life, suspense derives from incomplete knowledge about aconlict (or some other contingency) looming in the future. Located atsomepointinthepresent,weknowenoughtoexpectastrugglebutnottopredictitscourse,andaboveallitsoutcome,withcertitude(Sternberg1985:264).Caughtbetweenhopeandfear,wekeepreading,building,andreiningrivalscenariosforthefutureatvariouspointsinthenarrative. TherevelationofGodsnameinExodus3occursinacontextilledwithsuspense:whowillhavetheupperhand?PharaohinhisethniccleansingorGodinhisresponsetothepeoplescry?Evenmoreurgently,howwillMosesanswer the inconceivablecall justaddressed tohim?WhoamIthatIshouldgotoPharaoh,andbringthesonsofIsraeloutofEgypt,Moses asks (Exod. 3:11); I will be () with you (Exod. 3:12), Godanswers,voicingtheirstehyehinExodusandsettingthesuspenseonanewtrack.Twoverseslater,inspellingouthisname,Godtakesupthisinitialanswerandturnsitintoanopen-endedformula,Ehyeh asher ehyeh,whichrelaunchesandgeneralizesthesuspensetrack.Underthepressureofcon-textualsuspense,thephraseyieldsairstmeaningIwillbewhatIwillbethatitselffunctionsasasuspensecatalyst.Thusthesentencemakes

asmanifoldasthecombinationsofitselements:Itsmeaningis...allofthefollowing:IamwhatIam,IamwhatIwas,IamwhatIshallbe,IwaswhatIam,IwaswhatIwas,IwaswhatIshallbe,IshallbewhatIwas,IshallbewhatIam,IshallbewhatIshallbe(seealsoBrichto1992b:274n24).

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themostoftheimperfectasawaytorefertothefuture0andoftheidem per idemconstructionasanexpressionofindeterminacy.Godwillbewhat-everhewantstobe,andhissovereigntyinthiseventfulfutureisakintothemodaldeterminationsthatlurkintheself-namingformula:Ican/may/wanttobewhatIcan/may/wanttobe.Initsopen-endedness,Godselu-sivenamethuspreservesGodsfreedominhistoryandthwartsthemagicoridolatrouspowerattachedtoagraspableormanageabledivinename.Since the formula elaborates on aprevious Iwill bewith you (Exod.3:12),inacontextofpromisedassistanceanddeliverance(Exod.3:710),theutteranceistobetakenasa(speechactof )promise,implyingGodsbenevolenceininterventionstocome.ItisYhwhswaytoopenanevent-fulfutureofunpredictableyetassureddivineassistance,andthedialecticthatholdstogetherprovidenceandunpredictabilitypreciselyconstitutestheheartofsuspensewhenitcomestothebiblicalGod. SoitisinExodus4,wheresuccessivedivineutterancesofehyehmatchtheprogressivecomplicationoftheplot.Iwillbe(ehyeh)withyou,GodhadsaidtoMosesinExodus3:12.Theprophetsobstructivegameinchap-ter4Iamslowofspeechandslowoftongue(Exod.4:10)promptsGodtoadjustthewordingtoIwillbe(ehyeh)withyourmouth(Exod.4:12).MosesanswerinExodus4:13impliesakindofboomerangefectinemulatingGodsidem per idemsentence:Please,Yhwh,sendbythehandof whom you will send ( )in other words, dont sendme(seeVolgger1999:3233).TheanswerdoesnotdiscourageGod,whomodulateshisehyehoncemore,throwinginAaronsmediationinthepro-cess:Iwillbe(ehyeh)withyourmouthandwithhismouth(Exod.4:15).Inthisstretchofdialogue,thesuspensetrackhowwilltheassistanceprom-isedtoMosesbeimplementedifMoseshimselfresistsGodsway?isthusgradually relaunched and redirected byGods answers to the reluctantprophet.GodsprogressivelyreformulatedpromiseofassistancereorientsthefutureoftheactionandreshapesMosesandthereadersexpectationsaboutthehowandthewhenofGodsactualsupport. InExodus,as inanynarrative, it is thenarrators task toorchestrate

10. SeeAquilasandTheodotionsrendering(esomai hos esomai,IwillbewhoIwillbe).Aboutthisopeningtowardthefuture,seeespeciallyGese1975:8182;alsoseeWambacq1978:33538.Onecouldaddthatthenarrativeperspective,opentothefuture,isthenpar-ticularlyakintotheactiveaspectoftheverb:Godsbeingisopentodeterminationsandeventsthatwillpossiblyhappen.11. Promises,asnotedbySearle (1969:57),commit thespeaker tosomefuturecourseofactionandoneinfavoroftheinterlocutor(asagainstthethreat:apromiseisapledgetodosomethingforyou,nottoyou;butathreatisapledgetodosomethingtoyou,notforyou[ibid.:59]).12. SeetheMidrashonthispoint(Freedman1939:6465,III.6)and,recently,theemphasisonGodsFreiheitundUnverfgbarkeitinFischerandMarkl2009:54.

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thesuspenseproducedbytheaction.TherevelationofGodsname,Ehyeh asher ehyeh,however,makesitclearthatinExodustheirstmasterofsus-penseisGodhimself,andthenarratorisjustfollowingthestorysmaincharacterinthatmatter.AlthoughomniscientandcapableofanticipatingGodsintentioninfutureinterventions(seethecommentin2Sam.17:15),thenarrator refrains fromdoing so. Themaster ofbiblical discourse,Sternberg(1990:83)writes,waitsonthelordofbiblicalreality,asifthenarratorsshapingmusttakeitscuefromGodsforwardingofplot.Theirstandlastwordsofsuspensedonotoriginateinthecomplicationscre-atedbyhumanfreedom(ineithercamp)norintheartofthenarrator.ItisGodwhostampsthecontingencies,delays,andpredicamentsofhumanhistorywiththerhythmofhisassistance.Thenarratoremulatesinstory-tellingwhattheunpredictableyetfaithfulGodcreatesinhistory.

Curiosity

Unlikesuspense...curiositybearsonthingspastrelativetothemomentoftheirbecomingofinterest....Thequestionrelatestoanaccomplishedfact in theworld:an incident, relationship,motive, character trait,plotlogic,whichhasalreadyplayedsomepartinthedeterminingofthenar-rativepresent(Sternberg1985:283).Thedynamicsofcuriosityimpelthereaderforwardwhilelookingbackward:Knowingthatwedonotknow,wegoforwardwithourmindonthegappedantecedents,tryingtoinfer(bridge,compose)theminretrospect(Sternberg2001:117). TherevelationofthenameinExodus3occursinaplotthatisorientedtoward the past aswell as toward the future.The turning point in theoppressionstorytoldinchapters1and2occurswhenGod,hearingthecryofthepeople,rememberedhiscovenantwithAbraham,Isaac,andJacob(Exod. 2:24). Similarly, inhis self-presentation toMoses at theburningbush,Godreferstoapreviousstory:IamtheGodofyourfather,theGodofAbraham,theGodofIsaac,andtheGodofJacob(Exod.3:6).TheGodofthebushhashiscredentialsinthepast.ForMoses,thoseellipticalallusionspromptimmediatecuriosity:WhatGod?Whythistyingofhisownfathertothepatriarchs?Andwhyishehimselfinserted(yourfather)intothesequence,giventhepeoplesandhisownsituation?

13. Surveying theprosandconsof suspense in theBible,Sternberg (1985:267)writes:Clearly,thegenerationofsuspensethroughoutthetalewouldmilitateagainstoursenseofthedivinecontrolofhistory:toalternatebetweenhopeandfearistopostulateaworldofdivinelaissez-faire,ofnaturalcontingencyor,perhapsworse,ofcontingencysubjecttotheregulationofartalone.TheEhyeh asher ehyehannouncementthwartssuchatheologicaldrift,puttingforwardGodsoverarchinginvolvementinthe(suspense)plotofExodus.

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NowGodsrevealednameencapsulatesandintensiiesthisdynamicsofcuriosityaswell,sincetherepeatedehyehcanhaveaniterativeorhabitualaspect,andanalternativetranslationis,then,asproposedbyDriver(1911:4041):IamwonttobewhatIamwonttobe.Insuchacase,asCorne-lisDenHertog(2002:226)writes,theyiqtolverbformwillservetobridgethegapbetween...twotimes...:thetimeoftheancestorsandthatofMoses.Godsrevelationattheburningbushisnotonlytheextensionofatemporallinealreadydrawninthesequenceofthepatriarchs(seeExod.3:6),itisalsothedisclosureofaworkinganalogy:Godwillreasserthim-selfinpresenthistoryashedidinthepatriarchalpast.IftheconnectionbetweenthesetwodivinehistoricalassertionsisbewilderingforMoses,itequallypuzzlesthereader,whowondersabouttheformsofGodsclaimedconsistencythroughouttime.Godsformulaistotallyellipticalinthatmat-ter,andthenarratorrefrainsfromaddinganycluetothedivineconun-drum.Thewithholdingofinformationaboutthepast,Sternberg(1985:259)writes,atoncestimulatesthereaderscuriosityabouttheaction,theagents,theirlifeandrelationbelowthesurface.Inotherwords,thedivineformula triggers retrospection (via curiosity) asmuchas it triggerspro-spection(viasuspense),anditpromptsthereadertoprobeGodspersis-tence,whichbridgesancientandpresenthistory. The reference to thepast, however, somehowdepends on the illocu-tionaryforceofGodsself-namingphrase.UnderstoodasareferencetoGodspersistentwayofbeingthroughouttheages,Godsutteranceis,intermsofillocutionaryforce,anassertion.YetthephenomenonofindirectspeechactiscommoninbiblicalHebrew,asinanynaturallanguage,andtheassertioninquestionlooksverymuchlikeanindirectactofpromise.Inairminghisconsistencythroughouttime,Godsubtlymakesapromise:hewillactfavorablyinthefutureforthesakeofhispeople,ashehabituallydidinthepastforthesakeofthepatriarchs. ForMoses,asIsaid,theellipticalreferencetotheGodofthefathersisasourceofcuriosity,andsoisGodsself-namingphraseforbothMosesandthereader,insofarastheformulaleavesundeinedthehabitualways

14. Drivereventuallyabandonsthisrenderinginfavorofatranslationinthefuturetensewithoutargumentation,however.Seealso Jacob1992:73.OnJacobsengagement in theexegesisofGodsname(s),seeMarks2002.15. SeeSearle1975.OnspeechactsandindirectspeechactsintheHebrewBible,see,forinstance,Jackson2000:4269.16. HenceNiccaccis(1985)proposaltoconstruethephraseasIwillbewhoIhavebeen,establishingatightequivalencebetweentheGodofthefathersandtheGodofthesons.Niccaccireferstothefollowingmidrashictradition,amongothers:R.Isaacsaid:GodsaidtoMoses:TellthemthatIamnowwhatIalwayswasandalwayswillbe;forthisreasonisthewordehyehwrittenthreetimes[inExod.3:1214](Freedman1939:6465,III.6).

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ofGodsassistance.Intheopeningchapterofthebook,thefatesofthesonsofJacobhavebeenrelatedtosuccessiveEgyptiankings,nottoIsraelsdeity.ReadingExodusthusimpliesakindofremembranceofthingspast,wherethingsprogressivelysurface,asinExodus6:8,whenGodremindsMoses:Iwillbringyouintothelandthat I swore to givetoAbraham,Isaac,andJacob;Iwillgiveittoyouforapossession.IamYhwh.Atthispoint,Godelaboratesonhispreviousannouncement inExodus3:8about thepeoplesentry intothe landandprovides thisentrywith itsappropriaterationale.YetitissurprisinglyMoseswhobringsrememberingtoitspeakinExodus32.Afterthepeoplessinof idolatry inthegoldencalfafair,Godsaystohisprophet:Nowletmealone,sothatmywrathmayburnhotagainstthemandImayconsumethem(Exod.32:10).Moses,how-ever,seemstounderstandGodsrequesttorefrainfrominterveningasaninvitationtointervene,andtheprophetdaringlyremindsGodofhisowncommitmenttothepeopleinquestion:RememberAbraham,Isaac,andIsrael,yourservants,howyousworetothembyyourownself,sayingtothem,Iwillmultiplyyourdescendantslikethestarsofheaven,andallthislandthatIhavepromisedIwillgivetoyourdescendants,andtheyshallinherititforever(Exod.32:13;cf.33:1).TheGodwhorememberedthecovenant(inExod.2:24)hastoberemindedofit,notwithoutbeneittothereader,whocanthusputtogetherthecrucialpiecesofthepast. YetExodusprogressesasawheelwithinalargerwheel,thatofthePen-tateuch,and,asRashi,theeleventh-centuryexegete,hasobserved,Gene-sisservesasnarrativeprologue(orexposition)toExodus.WhatthereaderofExodushastorememberiswhatheorshehasalreadyreadinGenesis,andinretrospectGodsnamethusextendsitsheuristicvirtuetotheirstbookofthePentateuch.Onthatscale,theself-namingphraseIamwonttobewhatIamwonttobeoperatesasareminderandactivatesanalo-giesbetweenGodsconductthenandnow,thereandhere.GodspromisetoMosesinExodus3:12,Iwillbe(ehyeh)withyou,forinstance,gainsapowerful rationalewhen related toGods foundational commitments toIsaacandJacob,AndIwillbe(ehyeh)withyou(Gen.26:3and31:3),inrelationtotheoathsworntoAbraham.Whatwas left implicitGods

17. Scholars, both Jewish andChristian, Tiemeyer (2006: 195) writes, have long sus-pectedthatthedeepermessageofthepassageisnottobanintercessionbuttoencourageit.Inrequestingtobeleftalone,Godisinfactwishingtheveryopposite.Inotherwords,bydeclaringhisdesiretodestroyIsrael,GodgivesMosesareasontointercede,andbythewordsleavemealoneinformsMosesthathehadthepowertohinderGodfromexecutinghisthreats.18. SeeRashiscommentonGen.1:1;cf.Signer1997:110.19. SeeJanzen1993:99100ontherelationshipbetweenthesepromisesinGenesisandtherevelationofGodsnameinExodus.

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credentialsinthepastisprogressivelymadeexplicitbythesurfacingofthepast. Curiosityinanynarrativeisengineeredbythenarrator.Itisthemasterofthetalewhocreatesgaps,obscuringdecisiveelementsofthepast,andwhoefectsinthereadersmindacontinuousbackwardelucidation.YetinExodustheimpetusforsuchaninterestinthelessonsofthepastisequallyandmostauthoritativelylaunchedbyacharacterinthenarratedworld,thatis,bytheGodwhosename(also)meansIamwonttobewhatIamwonttobe.

Surprise

Whereasinsuspenseandcuriosityweknowthatwedonotknowandwewant to know, in the case of surprisewe do not, andwe are thereforeunsettledbywhatwecometoknow.Theproductionofsurprise,Stern-berg(1985:309)writes,dependsonthereadersbeingluredintoafalsecertitudeofknowledgeinsuchawaythatthegapwillsurfaceonlyatthemomentofitsilling. The revelationofGodsname inExodus3 indeedproduces surprise,forthereaderwasexpectinganothername.UptothatpointinExodus,thenarratorhasthriceusedGodsnametheYhwhtetragrammatonimpressingitonthereadersmind(Exod.3:2.4.7).AsareaderofGenesis,the same reader also knows that thename in question circulates in thecharactersworldasadivineappellationwarrantedbyantiquityitwasusedbyhumankindatthedawnofhistory,asearlyasSethandEnoshinGenesis4:26,byallthreepatriarchs,0andwhatismore,byGodhimself(inhisself-presentationstoAbrahaminGenesis15:7andtoJacobinGene-sis28:13).Thetetragrammatonisthus,wesurmise,thetokenortheshib-bolethexpectedbythesonsofIsrael,theonlynamethatcouldlegitimizeMosesmission.YetinExodus3:14GodrevealstoMosesanothername,andwerealizethattherewasanamebehindthename,asecretphrasehidden inGods (received) name, one congruent withGods personalexistenceandpointofview,expressingintheirstpersonwhatthereceived

20. AbrahaminGen.15:2,22:14,24:3.7,andseealso21:33;IsaacinGen.26:25;JacobinGen.32:10.21. The themeof thedeityshiddennamebelongs toEgyptianreligiousculture (see thesectionTheGodandHisUnknownNameofPowerinPritchard1969:1214),attachingamagicalsensetothenameinquestion:knowingthegodssecretnamegavehumansadegreeofmasteryoverthem(Propp1998:224).TherevelationofGodshiddennameinExod.3:14ispreventiveinthatsense:Theparonomasis,byitsverycircularityandindeter-minacy...makessurethatnomagicalpowerisdeducedfromit(LaCoqueandRicoeur1998:311).

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name,Yhwh,encapsulatedinthethirdperson.Thisnameisirstspelledoutinitsemphaticform,Ehyeh asher ehyeh,beforebeingreducedtoitscoreform,Ehyeh. AftereachoftherevelationsinExodus3:14ab,Moseskeepssilent.Isheoutofbreath,atalossforananswer,becauseoftheoddityandtheunique-nessofGodsirst-personname?Or(andthemotivationscanaccumulate)ishetherebybetrayinghissurprise,asurpriseanalogoustothereaders?WasMosesexpectinganame(i.e.,Yhwh)otherthantheonespelledoutbyGod?ConfrontedbyMosessilence,Godindeedadjustshispresentationanddoessointwosteps.First,thegeneralself-namingphrasegivesplacetoaparticularstatementmeantforthesonsofIsraelandpickingupMosesprojectedscenario(SupposeIcometothesonsofIsraelandsaytothem,TheGodofyourfathershas sent me to you,andtheysaytome,Whatishisname?WhatshallIsaytothem?[Exod.3:13]):ThusshallyousaytothesonsofIsrael,Ehyehhassentmetoyou(Exod.3:14b).Theadjustment,however,ismetonceagainbyMosessilence,whichleadsGodtoathirdstatement,inwhichherevertstothefamiliarthird-personname(thetokenofintra-Israeliterecognition).ThusshallyousaytothesonsofIsrael,Yhwh,theGodofyourfathers,theGodofAbraham,theGodofIsaac,andtheGodofJacob,hassentmetoyou:thisismynameforever,andthismyremembranceforallgenerations(Exod.3:15).DrivenbyMosessilence,Godhasthusreenteredthesphereofpragmaticcommunication,levelingdownthemystery(Sternberg1998:266),inakindofself-translationforthesakeofthesonsofIsrael.Thethird-personnamerevertedtoisindeed

22. SeeRashbamandBekhorShor,forwhomYhwhcallshimself,ehyeh,whileothersrefertohiminthethirdpersonasYhwh,assumedtobeaformof,yihyeh;seealsoJacob1992:76;Sternberg1998:265.Brichto1992a:24summarizes themorphologicalproblemraisedbytheehyeh-Yhwhconnection:Whileitistruethatweneverhavemedial wawintheimperfectoftheverbtobeinbiblicalHebrew,itsattestationintheparticipialandimpera-tiveformsisgroundsenoughforseeingaclearplay,ifnothingelse,onthethirdpersonsin-gularimperfect;andifthewawinplaceofyodhisarelicofolderpronunciation,whyallthemorereasontoattachthepatavoweltotheairmativeyodhasintheolderpronunciationtoyieldthewidelyacceptedYahweh.23. Forthetechniqueofsuccessiveandhesaid()/andshesaid()thatintro-duceaspeechbythesamespeakerasawaytorecordtheinterlocutorssilence,seeSonnet2008:76.24. IfMosesknowsthename(havingabsorbeditwithhismothersmilk[seeExod.2:810]),hemaybetestingthevoice,toseeifitbelongstoYahweh.If,however,raisedasanEgyptian,MosesisasignorantasPharaohhimself(5:2),hemayanticipatethatIsraelwilltestbothhimandthevoice(Propp1998:223).25. Theuseofthethird-personnameisthenawaytomeetthepeopleshypotheticalrequestforhisname,aspointedoutbySternberg(1998:265).26. In a survey of the shifts from irst to third person in divine self-designations in thePentateuch,Mirguet(2009:97101)mentionsaspossiblemotivationtheemphasizingofanalreadyknowndivinenameandtheadoptionofthehumancharactersperspective.

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theonethatwillbeusedbyMosesinhissubsequentdealingswiththesonsofIsrael.Inotherwords,MosesandthereaderaretheonlyoneswhohavebeenmadeprivytoGodsinner,irst-personname. InExodus3:14thereaderhasthusbeenabruptlyexposedtoanunprece-dentedrevelationandsosubjectedtosurprise.Catchingthereaderof-guardduetoafalseimpressiongivenearlier,Sternberg(1985:259)writes,surprisebringsallthepleasureoftheunexpectedasthe[previous]ele-mentsspringintonewshape.Surprisetriggersaprocessofrecognitionthatreordersandreinterpretsallthatintervenes(seeibid.:314).RunningintoGodsirst-personname,ehyeh,thereaderofExodusmakesoutthatGodhasalreadyandsurreptitiouslybroughtthisnameintoplayinaprevi-ousassertioninExodus3:12:Iwillbe(ehyeh)withyou.0TherecognitionextendsbackwardtoGenesis,wheretheformehyehhasoccurredtwice,inGodspromise,AndIwillbe(ehyeh)withyou,addressedtoIsaacinGene-sis26:3andtoJacobin31:3.Inotherwords,thereadernowgathersthatGodsinnernamealreadyplayedaroleinhiscommitmenttothefathers.Yetatthesametime,thesurpriseofExodus3:1415triggersaretrospectivereadingofthepreviousoccurrencesofthethird-personname,since,asDenHertog(2002:221)putsit,wenowknowthatYhwhis,inacertainsense,onlyaderivativefromtheirst-personname.AttheburningbushGodhasthusprovidedhisreceivednamewithitsauthorizedetymologyand,asHerbertMarks(1995:34)writes,whatthenameburiesorempedestals,theetymologyanimatesorexhumes.

27. MoseswillbeaskedbyGodtousetheYhwhnameintransmittingspeciiccommandstothepeople(seeExod.3:16,6:6.7.8,etc.);Moseswilladdressthepeopleandmentionthenameinquestion(seeExod.12:23.25.27,13:3.5.8.11.12.15.16,etc.);MosesandthepeoplewillpronounceittogetherintheSongoftheSea(seeExod.15:1.2.3.6,etc.);thesamenamewillbeusedinMosestransactionswithPharaoh(Exod.3:18,4:22,7:16.17,8:16,etc.).28. Itisworthnotingthat,accordingtoExod.33:12.17,theintimacyintherelationshipisreciprocatedinsofarasGodknowsMosesbyname.OnMosesprivilegedknowledge,seeFischer1989:15354.29. InthePentateuch,theformehyehoccursonlyninetimes(Gen.26:3,31:3;Exod.3:12.14[threetimes],4:12.15;Deut.31:23)andalwaysinGodsspeech(toIsaacandJacobinGene-sis; toMoses inExodus; to Joshua inDeuteronomy).The ehyeh occurrences surveyed inGenesisandExodusprovideaparadigmforthesubsequentusesintheHebrewBible.(IntheFormerProphets,IwillbewithyouinJosh.1:5,3:7;Judg.6:16;seealso2Sam.7:1.Intheotherpropheticbooks,theehyehformoccursmainlyinthephraseIwillbeyourGod;seeJer.11.4,24:7,30:22,31:1,32:38;Ezek.11:20,14:11,34:24,36:28,37:23;Zech.8:8.OtheroccurrencesareinHos.1:9,14:6;Zech2:9.)30. Atthispoint,Brichto(1992a:22)writes,MosesisunawarethatIamisanameofGod(asagainsttheawarenessofthenarratororofthereaderwhoisreadingthisnotfortheirsttime).31. Seetheplaybetweentheirst-personverbandthethird-personnameinExod.6:7:I will be()yourGod.AndyoushallknowthatI[am]YhwhyourGod.32. OnExod.3:14andetymology,seealsovonRad1962:18081;Marks2002:164.Gods

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TheEhyeh asher ehyehutterancenotonlycreatesasurprise,italsosubtlyannouncesoratleastopensthedoortosurprisestocome.Onthisreading,thestressintheformulafallsontheasher(thewhat,thethat,orthedeter-minedwho),andtheidem per idemigureisnolongeradeviceforindetermi-nacybutforintensiicationofthematter:itiswhatIwillbethatIwillbe.Moses and the reader aremeant to recognizeGods self-determinationinhis freedomto revealhimself,beyond their interpretativebusiness inprospection and retrospection.TheEhyeh asher ehyeh phrase then servesasaparableoftheBibleswayofspringingonthereaderaccomplishedfactsofdivinechoice,withlittleexpositionornoneorworsethannone(Sternberg1985:98).Totheseaccomplishedfactsonemayaddintrinsicqualities, sincedivineattributes in theHebrewBiblearecommunicated(if theyare)not inorderly format thestartbutpiecemealandintheirdramaticmanifestations(ibid.:323).ToreadExodusisnotonlytofollowthesuspenseandcuriositytracks,itisalsotogofromdisclosuretodisclo-

answerinExod.3:14thusilluminatesanamethathadremainedopaqueuptothen.HenceGodssubsequentairmationtoMosesinExod.6:23:IamYhwh.IappearedtoAbra-ham, Isaac, and JacobasElShadday,but [as to/under/by]myname Yhwh Iwasnotknowntothem().Theform,myname,canbeunderstoodasanaccusativeofspeciicationoroflimitation(seeGeseniusandKautzsch1985[1910]:144l n3;JoonandMuraoka2006:126g).ItwasnotthenameYhwhthatwasnotknownbutGodunderthisname(seeRashiandIbnEzraabout,Iwasknown,asnifal ):aknowledgenowgrantedtoMoses(IbnEzra),towhomthenamesessencehasbeendisclosed(Rash-bam).ThecustomaryexplanationofthetensioncreatedbyExod.6:23intermsoftraditionorredactionhistoryshouldnotdeterthereaderfromclosereadingnordismissthenarra-tivesclaimforoverallconsistency.ThepatriarchshaveindeedacloserelationshipwithGodasElShaddayandalwaysinthecontextoffertility(Abraham,Gen.17:1;Isaac,Gen.28:3;Jacob,Gen.35:11,48:3,49:25;withexplicitdivinerevelationinGen.17:1and35:11),whereasExod.3:14isunprecedentedasairst-persondisclosureinrespecttothetetragrammatoninacontextofpropheticmandateandofnationalliberation.Toknowsomeoneunderorbyhisorhernameimpliesmuchmorethan( just)knowingthisname,asisclearinthecaseofMoses(compareExod.3:4,whereGodknowsMosesname,withExod.33:12and33:17,whereMosesisknowntoGodbyname).Furthermore,aspeciicknowledgeofGodasYhwhispromisedtothesonsofIsraelintheexodusexperience(BekhorShor;seeExod.6:7,10:2,16:12).SeethediscussionsofExod.6:23inJacob1992:14556;Sarna1991:31.33. CompareJacobstranslation( Jacob1997:6670;Marks2002:16567),Ichwerdeessein,derichesseinwerde,withLuthersIchwerdesein,derichseinwerde.Fortheintensi-icationvalueoftheparonomastischeRelativsatze(oridem per idemconstruction),seeespe-ciallyVriezen(1950:505),whospeaksofheightening,intensiication,ormaximizationofthecontentofthemainsentence(mytranslation).InadditiontoExod.3:14and33:19,VriezenconstruesinthatsenseEzek.12:25,thethirdparonomastischeRelativsatzeinGodsownwords:ForI,Yhwh,willspeakthatwordthatIwillspeak,anditshallbefulilled(). (See thediscussionof theversebyWambacq[1978:33234],whocon-cludes, Lecontexte interditdinterprter laphrasecommeune indtermination [ibid.:334]).AninterestingparalleltoExod.3:14isthereuseof,Iwillspeak,inEzek.12:28:inbothcases,thenonemphaticformfollowstheemphaticone.

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sure,fromdivinelightningtodivinelightning,castinganunexpectedandcorrectivelightontheknownstory. TaketherevelationinExodus4:22ofGodsfather-sonrelationshiptoIsrael, Thus says Yhwh: Israel ismy irstborn son. The disclosure istotallyunprecedented.ThecollectivecharacterwhomGodhashithertocalled mypeople (Exod. 3:7.10) turns out to be myirstborn son, abloodrelative,sotospeak,whothereforefallswithintheresponsibilityofGodasgoelorredeemer.Inbiblicallawthegoel isapersonsnearestrelative, committed to standingup forhimorher andmaintaining thispersonsrights,notablywhenthepersoninquestionbecomesaforeign-ersslave;thekinsman,thegoel,isthenboundtoredeemhisendangeredrelative(seeLev.25:4754).Thelegalcategoryhas,however,atheologicalcounterpart,sincethebiblicalGodregularlyassumesthegoelpositionvis--vishispeople,regardedashiskin.SohedoesinExodus6:6:Saythere-foretothesonsofIsrael,IamYhwh...,Iwilldeliveryoufromslaveryto[theEgyptians].Iwillredeemyou(seealsoExod.15:13).Retrospec-tively,thereadermustreassessGodswayofhearkeningtothepeoplescrywhentheywereundertheyokeofservitudeinchapters2and3.WhenGodsawandknewthesonsofIsraelintheirdistress(Exod.2:25),thereadernowunderstandsinretrospect,theGodofthefatherswasactingandreactinginhiscapacityasfather. Yet Exoduss most decisive surprise awaitsMoses and the reader inGodsself-revelationatthebooksdramaticpivotinExodus3234.When,following the golden calf afair, God grantsMoses request to let himseehisglory,hespeciies:Iwillmakeallmygoodnesspassbeforeyou,andwillproclaimbeforeyou thename, Yhwh,and I will be gracious to whom I will be gracious, and I will show mercy to whom I will show mercy( )(Exod.33:19).OncemoreGodsthird-personnameisassociatedwithanidem per idemirst-personutterancethatechoesthenamerevealedinExodus3:14.Thereaderwonders:Isthisutter-anceafurtherrealizationofGodsname?DoesitrepresenttheauthorizeddeterminationoftheEhyeh asher ehyehformula?Whatdoestheidem per idemconstructionimplyhere,indeterminacy(andthussuspense:graceandmercyinfavorofwhom?)orintensiication,emphasizingGodssovereigntyinhisgraceandmercy?Thecontextfavorsaninterpretationintermsofintensii-cation,sincewealreadyknowthatitisMoseswhowillenjoythebeneitof

34. Surpriseisthedynamicsmostappropriatetogenuinerevelation,sinceitdoeswithoutprecedentoranalogy,asGodhimselfwarnsinExod.34:10:Iwilldomarvels,suchashavenotbeenperformed(orcreated[])inalltheearthorinanynation.35. InExod.2:2325(toldbythenarrator)andin3:710(inGodswords).

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Godsfavor(seeExod.33:19a).YetwhysuchametamorphosisofGodsself-namingphraseintermsofmercy,whichleavesMosesspeechless? These questions ind an answer in Exodus 34:67 in Gods solemnproclamation of his name (as promised in Exod. 33:19) and attributes:Yhwh,Yhwh,aGodmercifulandgracious,slowtoanger,andabound-inginsteadfastloveandfaithfulness,keepingsteadfastloveforthethou-sandthgeneration,forgivinginiquityandtransgressionandsin,yetbynomeansclearingtheguilty,butvisitingtheiniquityoftheparentsuponthesonsandthesonssons,tothethirdandthefourthgeneration.ThisisamajorsurprisewithregardtothepreviousrevelationofGodsattributesinExodus20:56,duringtheformulationoftheTenCommandmentsonMountSinai.ThereGodhasprohibitedidolatrybyappealtoapersonalmotivation:forI,YhwhyourGod,amajealousGod,punishingthechil-drenforthesinofthefatherstothethirdandfourthgenerationofthosewhohateme,butshowingmercytoathousandgenerationsofthosewholovemeandkeepmycommandments.Thisrevelationisnowforcefullyechoedfourteenchapterslater,inGodspersonaloutpouringtoMosesinExodus34.Yettheechobringsaboutasurprise.Whatwethoughtcameirst,onthebasisofthefoundationalrevelationinExodus20namely,theattributeof justicenowcomessecond,afterwhatamounts toan inla-tionoftheattributeofmercy.Farfrombeingboundbyanyorderwhat-soever,God,wenowunderstand,isfreetorankhisattributesthewayhechoosesEhyeh asher ehyehandhewants themslantedhere in favorofmercy.Surprise,asalways,triggersrecognition.ThedisclosureofExodus34castsaretrospectivelightonGodsmercifulbehaviorinthegoldencalfafair,whenherefrainedfrominlictingonhispeoplethewholesalepunish-mentthathehadplannedtometeout(seeExod.32:12).Inparticular,thedynamicsofrecognitionretrospectivelylegitimizesMosesboldestrequestinExodus32:attheclimaxofhisintercessiononbehalfoftheidolatrouspeople,theprophetaskedGodtorepent(Exod.3:12),thatis,toreversehisdecisiontoannihilatethepeople(seeSonnet2010:485).Now,aswelearninExodus34:6,thereversal(oftheorderofattributesinfavorofmercy)islodgedwithinGodsownself.Inhisdaringimperative,repent,MoseswasthusdrivenbyapropheticintuitionofGodsinnermakeup.

36. As Alter (2004: 505) points out: Extraordinarily, there are three consecutive itera-tionsoftheformulaforintroducingspeech(verses19,20,21)withnoresponsefromMoses.Moses,havingaskedtoseeGodfacetoface,isinadauntingsituationwhereitisGodWhowilldoallthetalkingandexplainthelimitsoftherevelationtobevouchsafedtoMoses.Thisiterationechoesthetriple,andhesaid,inExod.3:14ab,15.37. SeeScoralicks(2002:95)aptreferencetoExod.32:714asdiedramatisierteDarstel-lungeinesinnergttlichenKonliktsvonZornundReue(seealsoibid.:119).

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TheperceptionofGodsscalarreorderinginthehierarchyofhisattributeswas,insomesense,preparedbytheassertioninExodus33:19,sincetheannouncementtoMoses(AndIwillbegracioustowhomIwillbegra-cious,andIwillshowmercyonwhomIwillshowmercy)anticipatedthetwoattributes thatnowcomeirst inGods revised self-presentation: aGodmercifulandgracious.Yetitisonlywhentheattributesinquestionappearinthe(reordered)sequenceoftheattributesinExodus34:67thatthedivineinversionbecomesfullyperceptible. TheperipetiesinExodus3234throwanewlightonMosesinitialprivi-lege.WhyhasMoses,andMosesalone,beenmadeprivytoGodsirst-personnameinitscoreform,Ehyeh,aswellasinitsparonomasticform,Ehyeh asher ehyeh?Wecansurmisethatthedeterminingfactoristhecom-missioningofMosesasprophet.Godssubsequentbehaviorindeedcon-formstotheprinciplebestformulatedinAmos3:7,SurelyAdonayYhwhdoesnothing,withoutrevealinghissecrettohisservantstheprophets.Asaprophet,MosesisdramaticallyimplicatedinGodsself.IfMoseskeptsilentwhenheirstheardGodsname,hespokeupinhisintercessionforthepeopleinExodus32,challengingGodtobefaithfultohimself,thatis,faithfultohisunfoldingselfEhyeh asher ehyeh.Inthatdramatichour,Mosespressedforanunfoldingdriventothelimitofreversalofintent,thatis,repentance(seeSonnet2010).Moses,then,wasactinginhiscapacityasGodssecondandpropheticself.0

Conclusion

Acharacter,irstofall,isthenoiseofhisname,andallthesoundsandrhythms thatproceed fromhim (Gass 1970: 116).ThesoundpatternofGodsutteranceactuallyprovidesanessentialclueinourinquiry.Inutter-ing[Ehyeh asher ehyeh],GabrielJosipovici(1988:74)writes,Godindicatesby thispalindromicutterance,with its repeated hand sh sounds, thatthisisthebreaththatliesbeneathallutteranceandaction.Whatisher-

38. Exodus 3 is regularly understood as a scene of prophetic commissioning; see, forinstance,Macchi1996.Fromsuchaperspective,therevelationofthenamehasitsgenericcontextinthepropheticBotenspruch.39. YettheprophetsprivilegedinformationalwayshingesonGodsliberality,asshownbythecounterexampleinthecycleofElisha:Yhwhhashiddenitfromme,andhasnottoldme(2Kings4:27).40. AndthiscouldbeasurprisingcollateralmeaningoftheEhyeh asher ehyehphrase(aptindeed,toleaveMosesbreathless),whereasheramountstoashiftingwho:Iwillbewho-everIwillbe.InhisintercessioninExod.32:1114,Mosesisenactingthiswho:represent-ingtoGodwhathehasdoneandsaidtothesons(Exod.32:1112)andtothefathers(Exod.32:14);heisnotonlyGodsmostimmediateinterlocutorbutactsasGodssecondself,cata-lyzingthereversaloftheannounceddecision.

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aldedintheprosodyofGodsself-namingphrasegainsconirmationfromitsmultifoldmeaninginnarrativecontext.Asacatalystofsuspense,curi-osity,andsurprise,thenamerevealedinExodus3hasequatedtherevela-tionofGodscharacterwithitsandhisdramaticmanifestationthroughoutExodusor,inPaulRicoeurs(1985:21)words,withGodsnarrativeiden-tity,thatis,theidentityproducedbythenarrativeitself. Infact,allliterarycharactersfallwithintheXwillbewhatXwillbepattern.Whatwe reconstruct in reading, SeymourChatman (1978: 119)writes,iswhatthecharactersarelike,wherelikeimpliesthattheirper-sonalitiesareopen-ended,subjecttofurtherspeculationsandenrichments,visionsandrevisions.GodscharacterisinthisregardnotsomuchanexceptionastheharbingeroftheruleinsofarasreadingtheBibleslead-ing character is, aswith each of its characters, a process of discovery,attendedbyall thebiblicalhallmarks:progressivereconstruction, tenta-tiveclosureofdiscontinuities,frequentandsometimespainfulreshapinginfaceoftheunexpected,andintractablepocketsofdarknesstotheveryend(Sternberg1985:323).YettheprocessismostintricateinthecaseofGod.FornotonlydowelackanyimaginativeframeinwhichtoanchorGodsnarrativepredicates(mostdimensionsassociatedwithcharacterphysicalappearance,socialstatus,personalhistory,localhabitationdonotapplytohimatall[ibid.])butmoredecisively,theself-namingGodalsostandsoutasthemasterofhisowncharacterizationinawaythattran-scendsanysimilarprocessinthecaseofhumancharacters. Godsidiosyncrasyinhisself-namingandinhisreassertionofhisnamethroughouthistoryiscentraltotheBiblesnarrativeproject.IfExodussoverallnarrative,beforeandafterExodus3:14,hasbecometheembodi-mentofGodsname,Godscharacterisnot,forallthat,lostinhistory,atthemercyofhumancontingencies,norlostinstory,subjecttotheintrica-ciesofthenarrative.Godscharacterisundoubtedlyopen-endedEhyeh asher ehyehyetinhiscasethedramaticmanifestationgoeswiththeasser-tionofasovereignself.Thispointisannouncedandencapsulatedintheself-namingphrase:Godsirst-personehyehframesthephrase,whichthusconveysYhwhsinitiativeinhisrevelationinhistory.Therecurrenceof

41. Mytranslation.SeeGreenbergs(1969:83)aptparaphraseofExod.3:14(andofDriver1911:24):Mypresence[Godsays]willbesomethingasundeined,somethingwhich,asmynature,ismoreandmoreunfoldedbythelessonofhistoryandtheteachingsoftheprophets,willprovetobemorethananyformulacanexpress(seealsoJosipovici1988:74).42. Inthatsense,Godscharacterisfarfrombeingperpetualpotential,paceBloomandRosenberg1990:289.Suchacharacterratherrepresentsluniquesubjectivit surgissantabsolumentpartirdelle-mme(Gilbert2007:36).43. Godsself-namingphraseisfurthermarkedbythreealephinitials(),whichimplythethemeofirst-personsubjectivity.

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Godsehyehattheopeningandtheendofthephraseisinthissenseainelinguistictranslationofthevisualexperienceoftheburning(anduncon-sumed)bush:inthenamehespellsoutatthebush,Godrevealshimselfasamultifariousexistenceandagentthroughouttime.Humancontingencies,delays,andobstructionsarenotlackinginExodus,yetthebiblicalGodisassertinghimselfthroughoutallofthem(seeSonnet2010:49394).Godsachievementinhistoryisefectively(re)presentedinthebookofExodusbythestorytellersart,withappropriaterecoursetosuspense,curiosity,andsurprise.Yetinthisregard,asIhavetriedtoshow,themasterofbiblicaldiscoursedeinitelycomessecond,havingfoundhisorhermodelinthelordofbiblicalreality,thedivinecharacter.

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