Link , see>>(This article is henceforth comprised of two parts. Part I is a review of Jewish translations and interpretations of Exodus 3:14 undertaken during the last 2,300 years. It begins with a separate analysis of early Jewish translations into Greek and an early Christian translation into Latin because these are useful for highlighting the interpretive difficulties that attend upon this verse and for demonstrating how these difficulties have been tackled. Those who are not already convinced of the importance of Exodus 3:14 may wish to postpone their reading of Part I until such a time as they are, and they may rest assured that they can do so without detriment to their appreciation of the most important content of Part II. To them I would only recommend reading the summary at the end of Part I for the background against which the contents of Part II may best be appreciated. Part II contains my reason for writing this article. It is comprised of my own analysis of the relevant biblical text, the identification of the Divine name in Exodus 3:14, a comprehensive explanation of the meaning of this name, an analysis and interpretation of the remainder of the verse in the light of this meaning and the translation of the verse that my interpretation implies. In what follows I designate the distinction between the first and second part of Exodus 3:14 as Exodus 3:14a and Exodus 3:14b respectively. From the start of the verse to the end of ehyeh asher ehyeh is 3:14a and 3:14b is the remainder of the verse.[1] I also refer to the ehyeh of 3:14b as the absolute ehyeh because it is a first person singular of the verb occurring without a predicate.) Re:(Link ), see>>(Link )