One of the covenants members of The Church of Jesus Christ of Latter-day Saints make each week when they participate in the ordinance of the sacrament is “to take upon them the name of [God’s] Son” (Moroni 4:3; emphasis added). In the October 2022 general conference, Elder Jonathan S. Schmitt sought to deepen our commitment to this covenant by challenging individuals to ask, “Which of Jesus’s names should I take upon myself?”[1] Elder Schmitt then observed, “One way we can come to better know Jesus is by learning His many names; . . . many of Jesus’s names are titles that help us understand his mission, purpose, character, and attributes; . . . knowing his many names also inspires us to become more like Him—to develop Christlike attributes that bring joy and purpose to our lives.”[2] Elder Schmitt’s statement establishes a connection between an increase in our understanding of the many names and titles of Jesus Christ with our personal witness and knowledge of him; which ultimately helps us become like him. As this year’s Come, Follow Me Symposium is focused on coming to know Christ in the Book of Mormon, I would like to explore numerous names and titles for the Savior found within this book of scripture that can lead us to know him better. While an exhaustive analysis of all the possible names and titles of Jesus Christ found in the Book of Mormon is beyond the constraints of this study, I would like to explore the names and titles Jesus Christ used to refer to himself. Specifically, I would like us to consider the titles and names employed by the Savior in “I am” statements.

For centuries Christian faith communities and individuals have carefully studied the “I am” statements of the Savior in the New Testament to shape their understanding of the teachings and person of Jesus Christ.[3] As Latter-day Saints, we are blessed by the addition of numerous “I am” statements pronounced by the Savior and recorded in Restoration scripture. The Savior employed fifty-three “I am” statements while conversing with the ancient authors of the Book of Mormon. While many of these statements are reiterated titles and names used by Christ as recorded in the Bible, twenty-one are unique to the Book of Mormon text. In the discussion that follows, we will identify each of the fifty-three “I am” statements and then employ a systematic analysis developed by New Testament scholars to derive meaning and understanding from those that are unique to this book of Restoration scripture. Studying the “I am” statements of the Book of Mormon in this manner provides the modern reader with a greater understanding of how the “I am” statements establish the Book of Mormon as “another testament of Jesus Christ” alongside the Old and New Testaments. Furthermore, this study intends to help each of us better understand how Jesus viewed himself and assist us to obtain a personal knowledge of the Savior, gain a greater appreciation for the Messiah’s life and ministry, and increase our intentionality to keep our covenant to take upon us the Son’s names.

New Testament Categories for Studying the “I Am” Statements

While it is tempting to delve into a detailed recitation of the history and importance of the “I am” statements in the world of both the Old and New Testaments, such an exploration is beyond the goals of our discussion and can be adequately found in the studies cited above. However, one component of such studies—namely, the methods employed by New Testament scholars to better understand the “I am” proclamations by the Savior—is helpful to establish a foundation for our study in the Book of Mormon.

In David Ball’s study of the “I am” statements in the Gospel of John, he observes that these declarations can be divided into two distinct categories. The first category is identified as the metaphorical “I am” statements. These pronouncements use “I am” with an accompanying concrete image, such as “the bread of life” (John 6:35). The second category is identified as the absolute “I am” statements. These declarations lack an image, but frequently include an additional title or identifier, as shown in the statement, “I am he” (John 18:5).[4] Put simply, metaphorical utilizations of “I am” statements focus on “Jesus’ role and mission”[5] and provide insight into how Jesus Christ is acting as the promised Messiah. The absolute “I am” statements are a revelation of who Jesus Christ is—his titles and names by which individuals would recognize him as the promised Messiah and God of Israel.

The “I Am” Statements in the Book of Mormon

Now that we have established the value for and criteria set forth by New Testament scholars in their studies of the “I am” statements, we can apply their methodology to the study of similar statements in the Book of Mormon and observe how these statements help the modern reader better understand who Jesus Christ is, what the Messiah does, and how we can follow his example in our daily lives. The fifty-three “I am” statements in the Book of Mormon were identified by employing three primary criteria. First, an “I am” statement must be spoken by or attributed directly to Jesus Christ. Second, the metaphorical “I am” statements must conform to the formula structure seen in the New Testament as outlined in the previous section. Third, the absolute “I am” statements must contain a title by which the Savior would be recognized to an ancient audience, specifically finding roots in the Old Testament. This final criterion does not mean that an absolute “I am” statement has to have a biblical parallel but instead requires that the title emphasized by the “I am” is recognizable to an ancient Jewish audience. Having outlined the definitions of the metaphorical and absolute “I am” statements above, we can divide the “I am” statements of the Book of Mormon into these two categories and analyze them respectively. A comprehensive table categorizing each statement is included in the appendix.

The analysis that follows will look at the metaphorical and absolute “I am” statements at two different periods within the Book of Mormon: those given by the premortal Jehovah and those given by the resurrected Jesus Christ, creating four sections for our study (metaphorical “I am” statements by the premortal Jehovah, absolute “I am” statements by the premortal Jehovah, metaphorical “I am” statements by the resurrected Jesus Christ, and absolute “I am” statements by the resurrected Jesus Christ). While dividing our discussion into these four categories helps contextualize the statements made by Jesus Christ at various times during his premortal and resurrected ministries and shows how the Book of Mormon fits within the ancient chronology of the Bible, it also reveals things about the Savior that are lacking in our current biblical text, and that if simply attributed to a time after the New Testament would be obsolete. For example, concerning the premortal Jehovah, the Book of Mormon preserves examples that his role as the Messiah was explicitly revealed to ancient prophets (2 Nephi 10:7), that working miracles among the children of men is central to his mission and character (2 Nephi 27:23), and that he would be known by the name of Jesus (Ether 3:14). Furthermore, concerning the resurrected Jesus Christ, the Book of Mormon preserves examples that explicitly connect him with the premortal Jehovah (3 Nephi 11:14; 15:5; 20:23), that reveal that his ministry continues beyond the resurrection (3 Nephi 19:22), and that provide insight into the divine nature of the resurrected Messiah (3 Nephi 28:10). These insights are valuable additions to our knowledge of the premortal Jehovah and the resurrected Jesus Christ because they clearly show that they are one in the same individual. Each section will consist of four elements of analysis: an introduction to the “I am” statements, a table presenting the verses from the Book of Mormon that contain the “I am” statements, a comparison of Book of Mormon “I am” statements with similar statements from the Bible, and an articulation of new insights provided by the Book of Mormon “I am” statements that emphasizes who the Savior is, what he does, and how we can keep our covenant to take his unique names upon us.

Metaphorical “I am” statements by the premortal Jehovah in the Book of Mormon

Twenty-six of the “I am” statements from the Book of Mormon are proclaimed by the premortal Jehovah to various prophets spanning the book’s history. Of these twenty-six statements, ten are metaphorical, though this includes two sets of statements that are the same pronouncement (table 1), and the remaining sixteen are absolute (table 2). As emphasized above, metaphorical “I am” statements follow a predictable formula in their presentation. Each of the ten metaphorical statements given by the premortal Jehovah in the Book of Mormon follows this prescribed pattern by first emphasizing the self-predication (I am) followed by a description of the salvific power or actions of the Messiah (italicized in the table below). Of these statements, three are unique to the Book of Mormon and are presented in bold.

Table 1: Premortal Jehovah “I am” statements in the Book of Mormon

The Book of Mormon shares five salvific statements of Jehovah with the Old Testament. These include “I am he that comforteth you” (2 Nephi 8:12//Isaiah 51:12), “I am prudent” (2 Nephi 20:13//Isaiah 10:13), “I . . . am a jealous God” (Mosiah 11:22//Exodus 20:5), “I am their redeemer” (Mosiah 26:26//Isaiah 41:14; 43:14), and “I am the first, and I am also the last” (1 Nephi 20:12//Isaiah 48:12). Some of these statements not only share verbiage with their counterparts in the Bible, but in the cases of 1 Nephi 20:12, 2 Nephi 8:12, and 2 Nephi 20:13 are direct quotations from Isaiah. While these shared statements are valuable for studying the mission of the coming Messiah, the focus of our discussion is on the proclamations that are unique to the Book of Mormon—namely, “I am able to do mine own work” (2 Nephi 27:21),“I am a God of miracles” (2 Nephi 27:23), and “I am the same yesterday, today, and forever” (2 Nephi 29:9).

Jehovah’s proclamation “I am able to do mine own work” (2 Nephi 27:21) is one of the more intriguing “I am” statements in the Book of Mormon because of its connection with the Old Testament. Second Nephi 27 consists of Nephi’s quotation and explanation of Isaiah 29. Although based on the Isaiah text, the statement “I am able to do mine own work” does not appear in the ancient or modern texts of Isaiah. While this “I am” statement does not have a direct textual parallel within Isaiah, it aligns with one of the primary purposes of invoking an “I am” statement in antiquity—namely—to show supremacy over other gods and earthly rulers.[6] The connection between this power and salvation is clearly articulated by Elder Neal A. Maxwell, who said, “Because the centerpiece of the Atonement is already in place, we know that everything else in God’s plan will likewise finally succeed. God is surely to do his own work!”[7] One of the divine components of the Savior’s earthly ministry emphasized by this “I am” statement is that because of his atoning sacrifice, we can be assured that salvation is available and will work for all God’s children who will follow him. The fact that this “I am” statement is given before the Savior’s earthly ministry emphasizes that Jesus Christ would fulfill his divine mission to atone for the sins of humankind. Elder D. Todd Christofferson aligned this truth to repentance stating, “Only through repentance do we gain access to the atoning grace of Jesus Christ and salvation.”[8] Thus, by examining ourselves and repenting as we participate in the ordinance of the sacrament (see 1 Corinthians 11:31–32), we take upon ourselves the work of salvation completed by Jesus Christ.

Jehovah’s proclamation “I am a God of miracles” (2 Nephi 27:23) is a wonderful addition to the study of the “I am” statements from antiquity and teaches us of a primary component of the Messiah’s divine mission. The connection between miracles and the Messiah is a dominant theme throughout the Book of Mormon. In Mosiah 3, King Benjamin declares, “The Lord Omnipotent who reigneth . . . shall come down from heaven among the children of men, and shall dwell in a tabernacle of clay, and shall go forth amongst men, working mighty miracles, such as healing the sick, raising the dead, causing the lame to walk, the blind to receive their sight, and the deaf to hear, and curing all manner of diseases” (Mosiah 3:5). While one could easily point to numerous stories from the Savior’s life in the New Testament as a fulfillment of this prophecy, we should keep in mind that King Benjamin is directing his remarks to an audience in the Americas, whose posterity would see them fulfilled. In 3 Nephi 17, this “I am” statement by the premortal Jehovah is made manifest as the resurrected Jesus Christ calls upon the people to bring him “any that are sick, . . . lame, or blind, or halt, or maimed, or leprous, or that are withered, or that are deaf, or that are afflicted in any manner. . . . Bring them hither and I will heal them” (3 Nephi 17:7). Connecting these miracles to the Messiah suggests that one of the important saving components of the Lord’s divine ministry is to heal physical ailments of those who believe on his name. In the April 2021 general conference, Elder Ronald A. Rasband commented on the importance of connecting God to miracles when he stated, “The Lord performs miracles to remind us of His power, His love for us, His reach from the heavens to our mortal experience, and His desire to teach that which is of most worth.”[9] The manifestation of miracles, either anciently or in modern times, is an indication to us that Jesus Christ is a God of miracles and that an important aspect of his divine mission is to work miracles among God’s children. As we reflect upon this title as one of the names of the Savior that we take upon ourselves, we can approach the throne of God with confidence that he will do miracles among us (see Mormon 9:21).

The final metaphorical “I am” statement by the premortal Jehovah that is unique in the Book of Mormon highlights the unchanging nature of God—namely, “I am the same yesterday, today, and forever” (2 Nephi 27:23 and 29:9). While the Old Testament does not preserve an “I am” statement that parallels that of these Book of Mormon passages, the concept of the unchanging nature of Jehovah is emphasized by the prophet Malachi, who records the Lord as saying, “I am the Lord, I change not” (Malachi 3:6). This inability to change according to Andrew E. Hill suggests that part of the divine mission of Jehovah is to be of such a holy character that one can be assured that the covenants made by him are effectual in life and eternity.[10] This teaching is also articulated by the later author of Hebrews, who preserves an almost identical statement to those in the Book of Mormon characterizing “Jesus Christ the same yesterday, and to day, and forever” (Hebrews 13:8). In context of Hebrews 13 and Malachi 3, the focus is not necessarily on the person of Jesus never changing but on the word of Christ, promising that he will always keep his covenant and maintain his doctrines. The discussion in 2 Nephi 27 and 29 likewise surrounds the word of the Lord and its ability to be fulfilled, according to the timing of God. In light of our sacramental covenants, it is an assurance that we can trust in the promise from God that we may “always have his spirit to be with [us]” (Moroni 4:3).

Absolute “I am” statements by the premortal Jehovah in the Book of Mormon

The Book of Mormon preserves sixteen absolute “I am” statements uttered by the premortal Jehovah. These absolute statements contain six primary titles associated with Jehovah: God, Lord, Christ, Jesus Christ, the Father and the Son, and he. From these titles, we can easily show that all but two have a parallel in the Old Testament, suggesting that their primary purpose is to reiterate the divine identity of Jehovah to a Book of Mormon and modern audience. Jehovah’s pronouncement to Jacob of “I am Christ” (2 Nephi 10:7) and again to the brother of Jared, “I am Jesus Christ. I am the father and the Son” (Ether 3:14) are vivid proclamations that Jehovah is the Messiah and stand as the only examples of absolute “I am” statements in the Book of Mormon that are not found in a parallel Old Testament text. These are presented in bold in the table below. While these are the only unique absolute “I am” statements in the Book of Mormon, it is helpful to discuss how the other titles reiterate Jehovah’s divine titles, in both the Bible and modern scripture.

Table 2: Premortal Jehovah “I am” statements in the Book of Mormon

Each title that has parallels in the Old Testament can be best understood by the Hebrew roots from which they likely derive. The absolute “I am God” statement is an emphasis of the Hebrew word אלהים (’elohim). This exact “I am” statement is made nine times in the Old Testament as a title for the one true God (see Isaiah 44:8), emphasizing God’s unique position among all other gods.

The absolute “I am the Lord” is connected to the title Lord (appearing in small capital letters throughout the King James text) which frequently appears in the Old Testament as a substitute for the divine name Jehovah, יהוה (yhwh), (see Exodus 29:46 and “Jehovah” in the Bible Dictionary). When this title appears in the Book of Mormon, as it does in 2 Nephi 6:7 and Mosiah 12:3, there is a high probability that the phrase could be translated as “I am Jehovah,” as it appears in the Hebrew Bible nearly 162 times. This frequently invoked title emphasizes that the individual speaking to the ancient prophets was indeed the God of Israel, the premortal Jehovah.

The absolute “I am Christ” found in 2 Nephi 10:7 and “I am Jesus Christ” in Ether 3:14 at first glance may appear anachronistic to a modern reader. This title, revealed to Jacob by an angel and spoken to the brother of Jared, is an anglicized form of the Greek word χριστος (christos) used frequently in the Greek translation of the Old Testament as the equivalent to the Hebrew משיח (mashiach) and meaning “the anointed one.” This title in an “I am” statement is found three times in the New Testament (Matthew 24:5; Mark 13:6; and Luke 21:8), rooted in the Old Testament’s description of the act of anointing high priests and kings as part of their ascension to leadership within the community. The title takes on a higher meaning in the Dead Sea Scrolls as it is associated with a future anointed high priest and an “anointed one of the spirit” (see 11Q13 2:18), perhaps indicating an explicit prophecy of the coming Messiah as the anointed one circulating among Jewish communities in the late Second Temple period. Especially among the writings of Paul and early Christian communities in the first century AD, the term came to be synonymous with the ministry of Jesus Christ. This is visually portrayed by the anointing scenes preserved in the gospels (see Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; and John 12:1–8). As observed by Marinus de Jonge, “For Paul and the tradition before him, the designation ‘Christ’ was thus linked with Jesus’ death and resurrection and their salvific effects.”[11] This title underscores the blurriness that can sometimes exist when categorizing the “I am” statements, the title of who Christ is overlaps with the actions that he performed, thus “I am the Christ,”(2 Nephi 10:7) can be read either as “I am the Messiah” or “I am the one who is anointed to save.”

The absolute “I am” statement found in Ether 3:14 includes further identities of Jehovah that do not have an Old Testament parallel—namely, “I am the Father and the Son.” These titles, also alluded to in Mosiah 5:7–8, emphasize the nature of our relationship to Jesus Christ because of our covenants, rather than a reference to a literal fatherhood. As D. Kelly Ogden and Andrew C. Skinner have observed, “When we become the children of Christ, he becomes our covenant Father, and every week we remember the sacred covenant by taking upon us the name of Christ.”[12] This insight, provided by the Book of Mormon, shows that the nature of the premortal Jehovah is that of a loving parent to his covenant children, an image that is absent in the “I am” statements of the Bible but is invoked again by the resurrected Jesus Christ when he appears to the Nephites.

Metaphorical “I am” statements by the resurrected Jesus Christ in the Book of Mormon

The final twenty-eight “I am” statements in the Book of Mormon are pronounced by the resurrected Jesus Christ. Unlike the statements uttered by the premortal Jehovah, these declarations reflect on the mortal ministry of the Savior rather than prophetically looking forward to it. Because of this, many statements organized here have parallels in the New Testament Gospels. Of these twenty-eight statements, fifteen are metaphorical (see table 3) and thirteen are absolute (see table 4).

The fifteen metaphorical statements pronounced by the resurrected Jesus Christ to the inhabitants of the New World have striking similarities to those given in the New Testament. The resurrected Jesus Christ’s proclamation “I am the light of the world” (3 Nephi 9:18; 11:11; 15:5, 9; 18:16, 24; and Ether 4:12) has parallels with the Savior’s pronouncement of being the light of the world in John 8:12 and 9:5. Additionally, the resurrected Savior’s metaphorical statement “I am he that gave the law and I am he who covenanted with my people Israel” (see 3 Nephi 12:17; 15:5, 9) is directly connected with the statement he made in the Sermon on the Mount in Matthew 5:17 of coming to fulfill the law, not to destroy it. The metaphorical “I am Alpha and Omega, the beginning and the end” recorded in 3 Nephi 9:18 parallels the Savior’s statement to John the Revelator in Revelation 1:8, 11; 21:16; and 22:13. A final parallel “I am” statement appears in Ether 4:8, where the Lord emphasizes “I am he who speaketh,” a reiteration of Isaiah 52:6. Such parallels, like those pronounced above by the premortal Jehovah, will not be discussed here. The three remaining metaphorical “I am” statements, “I am with them” (3 Nephi 19:22), “I am he who doeth it” (3 Nephi 20:19), and “I am the same that leadeth men to all good” (Ether 4:12) provide unique insights to the mission and actions of Jesus Christ as our Savior and are bolded in the table below.

Table 3: Resurrected Jesus Christ “I am” statements in the Book of Mormon

The “I am” statement by the resurrected Jesus Christ in 3 Nephi 19:22 that proclaims, “I am with them” is a beautiful reminder of the Savior’s constant care for God’s children. While we do not know the original language from which the words used here are drawn, there is an interesting parallel between this phrase and a Hebrew phrase utilized by Isaiah and quoted by Nephi. In 2 Nephi 17:14 the prophet proclaims, “Therefore, the Lord himself shall give you a sign—Behold, a virgin shall conceive, and shall bear a son, and shall call his name Immanuel.” This prophecy is quoted by the author of Matthew, who then adds “which being interpreted is, God with us” (Matthew 1:23). The Savior’s pronouncement to the inhabitants of the New World that he is with them is a fulfilment of Isaiah’s prophecy. President Thomas S. Monson reiterated this promise and component of the Savior’s salvific ministry in our day when he said, “Whether it is the best of times or the worst of times, He is with us. He has promised that this will never change.”[13] This reassurance is particularly poignant when thinking of the names of the Savior during the sacrament because this title provides comfort that in addition to his spirit being with us, we can know he is with us as well.

The second unique metaphorical “I am” statement in the Book of Mormon is ambiguous if read outside its context. In this statement Jesus Christ proclaims, “I am he who doeth it” (3 Nephi 20:19). This statement, situated within a discussion of how he will gather his covenant people together (3 Nephi 20:18), articulates the importance of gathering scattered Israel. Thus, the gathering of Israel is a primary responsibility of the Savior and a way in which he brings about salvation to all God’s children. President Russell M. Nelson has connected salvation with the gathering of Israel by stating, “When we speak of the gathering, we are simply saying this fundamental truth: everyone of Heavenly Father’s children, on both sides of the veil, deserves to hear the message of the restored gospel of Jesus Christ. They decide for themselves if they want to know more.”[14] He further declared, “The gathering is the most important thing taking place on earth today.”[15] Because of the Book of Mormon, the importance of this part of the Savior’s continuing mission in the salvific plan of our Heavenly Father is known to extend to every nation, kindred, tongue, and people.

The final metaphorical “I am” statement by the resurrected Jesus Christ comes in his addressing Moroni in Ether 4:12. Here the Messiah proclaims, “I am the same that leadeth men to all good.” This role of the Savior is succinctly described by Ogden and Skinner, who state, “Whatever persuades people to do good originates from God; he is the source of all good. He is the Most High God, and he is the most high good.”[16] This characteristic was equally imprinted upon Moroni by his father as he sought to encourage others to follow the Savior and do his will. Mormon wrote, “Every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God” (Moroni 7:16). A key component of the Savior’s salvific ministry is to not only teach good but to help all to do good. As we reflect on the sacramental covenant to take upon us the name of God’s son, we should equally ponder on whether what we do on a regular basis reflects his good.

Absolute “I am” statements by the resurrected Jesus Christ in the Book of Mormon

While the thirteen absolute “I am” statements given by the resurrected Jesus Christ in the Book of Mormon share many titles pronounced by the premortal Jehovah, studying the statements alongside one another produces a unique observation. Noticeably, the Savior shifts his emphasis in titles: while his premortal statements focused more heavily on his divinity as a god, his post-resurrection statements are more focused on his mortal experience. The titles emphasized by the “I am” statements include a more pronounced emphasis on his earthly title of Jesus Christ (see 3 Nephi 9:15; 11:10; and 20:31), his covenantal role as the Father (3 Nephi 9:15; 11:27; 28:10; and Ether 4:12), two references to the absolute “I am” (3 Nephi 12:1–2), with only a single reference to his roles as the God of Israel (3 Nephi 11:14) and as the Lord (3 Nephi 24:6). While each of these titles was discussed previously, our attention turns to the title not analyzed above, “the Son of God,” a title that has ample representation in the New Testament but is surprisingly not spoken directly by the Savior except here in the Book of Mormon.

Table 4: Resurrected Jesus Christ “I am” statements in the Book of Mormon

The Savior’s statement of clarification, that “I am Jesus Christ, the Son of God” (3 Nephi 9:15 and 20:31; emphasis added), appears once in the Old Testament (see Daniel 3:25) and is frequently employed throughout the New Testament, especially by Matthew (see Matthew 2:15; 3:17; 4:3, 6; 8:29; 14:33; 16:16; 26:63), but is not directly stated by the Messiah anywhere in biblical texts. Aaron M. Gale emphasizes such references by stating, “Matthew presents Jesus also as the divine Son of God who will save his people.”[17] The sonship of Jesus Christ is equally emphasized in the Gospel of John. “These are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:31). Neither of these Gospel authors, however, records the Savior referring to himself as the Son of God. The closest parallel “I am” statement is given in the Gospel of Matthew, though admittedly by a secondhand account. According to Matthew 27:43, one of the guards positioned at the cross mocks the dying Messiah by stating, “He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.” Perhaps this is a reference to John 10:36, where the Savior recounts opposition to his statement “I am the Son of God,” but no further context is given. No explicit account exists where the Savior proclaims himself as the Son of God, except here in the Book of Mormon, providing another valuable addition as to how the Messiah himself spoke of his role, mission, and identity. For modern readers, this statement solidifies the position of Jesus Christ as the only begotten son of God and assures us that as we take upon ourselves the identity as children of God, this identity, as Elder Jeffrey R. Holland states, “teaches us as mortal men and women that we can be one with the Father in a crucial, fundamental, eternally significant way: We can obey him. We can subject the flesh to the spirit. We can yield our will as children to the will of our Heavenly Father.”[18]

The Book of Mormon “I Am” Statements and Our Coming to Know Christ

This study of the “I am” statements, proclaimed by the Lord and recorded in the Book of Mormon, has provided us with important insights that aid us in coming to know Jesus Christ and by reflecting upon the various names we can take upon ourselves as we participate in the ordinance of the sacrament. First, as we have discussed the metaphorical “I am” statements of the Savior, we have obtained a clearer picture of the work of salvation that surrounds Jesus Christ. The salvific actions of the Savior as a worker of miracles, an independent and almighty deity, and the consistency of his character teaches us that the Savior desires to be an intricate part of each of our lives. As the Messiah, he desires to continue to perform miracles for us, to be mighty to save, and to be true and faithful to covenants so that we can obtain eternal life. Additionally, the metaphorical “I am” statements have reassured us that Christ is still involved in our lives by being with us, gathering scattered Israel, and aiding each of us to learn good and to do it. The metaphorical “I am” statements recorded in the Book of Mormon give us direction for our own lives and the assurance that as “we come unto Christ and help others to do the same, we are participating in God’s work of salvation and exaltation.”[19] Second, as we have discussed absolute “I am” statements pronounced by the Savior and recorded in the Book of Mormon, we have come to know more about who the Savior is and the titles that help us know how he relates to God’s children. The titles God, Lord, Christ, Jesus Christ, as well as the Father and the Son, though commonly used in our day, take on greater meaning when we recognize that these are specifically chosen by the Savior to help us know him at various times in his premortal and resurrected ministries. As we come to know him better, we have an increase in our resolve to be intentional in keeping the covenant to take upon ourselves the names of Christ. Ultimately, the “I am” statements further contribute to one of the primary purposes of the Book of Mormon to “convinc[e] Jew and Gentile that Jesus is the Christ” (title page of the Book of Mormon).

Appendix

“I am” statements by the Savior in the Book of Mormon (unique Book of Mormon “I am” statements are in bold)

Notes

[1] Jonathan S. Schmitt, “That They Might Know Thee,” Liahona, November 2022, 106.

[2] Schmitt, “That They Might Know Thee,” 107–8.

[3] See Catrin H. Williams, I Am He: The Interpretation of ’Anî Hû’ in Jewish and Early Christian Literature (Tübingen: Mohr Siebeck, 2000); David M. Ball, I Am in John’s Gospel: Literary Function, Background and Theological Implications (Sheffield: Sheffield, 1996); Jonathan H. Stephenson, “‘I Am He’: Jesus’ Publication Declarations of His Own Identity,” in The Lord of the Gospels: 1990 Sperry Symposium on the New Testament, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake City: Deseret Book, 1991), 162–72; and Raymond E. Brown, “The Ego Eimi (‘I AM’) Passages in the Fourth Gospel,” Companion to John: Readings in Johannine Theology (John’s Gospel and Epistles), ed. Michael J. Taylor (New York: Alba House, 1977), 117–26.

[4] Ball, I Am in John’s Gospel, 14.

[5] Williams, I Am He, 9.

[6] Williams, I Am He, 150.

[7] Neal A. Maxwell, “Put Off the Natural Man, and Come Off Conqueror,” Ensign, November 1990, 15.

[8] D. Todd Christofferson, “The Divine Gift of Repentance,” Ensign, November 2011, 38.

[9] Ronald A. Rasband, “Behold! I am a God of Miracles,” Liahona, May 2021, 112.

[10] Andrew E. Hill, Malachi: A New Translation with Introduction and Commentary (New York: Doubleday, 1998), 295.

[11] Marinus de Jonge, “Christ,” in Anchor Bible Dictionary, 914.

[12] D. Kelly Ogden and Andrew C. Skinner, Verse by Verse The Book of Mormon, Volume 1: 1 Nephi through Alma 29 (Salt Lake City: Deseret Book, 2011), 322–23.

[13] Thomas S. Monson, “I Will Not Fail Thee, Nor Forsake Thee,” Ensign, November 2013, 87.

[14] Russell M. Nelson, “Hope of Israel” (worldwide youth devotional, June 3, 2018).

[15] Nelson, “Hope of Israel.”

[16] D. Kelly Ogden and Andrew C. Skinner, Verse by Verse Book of Mormon, vol. 2: Alma 30 through Moroni 10 (Salt Lake City: Deseret Book, 2011), 269.

[17] Aaron M. Gale, “The Gospel of Matthew,” The Jewish Annotated New Testament, ed. Amy-Jill Levine and Marc Zvi Brettler (Oxford: Oxford, 2017), 10.

[18] Jeffrey R. Holland, Christ and the New Covenant (Salt Lake City: Deseret Book, 2006), 189.

[19] General Handbook: Serving in the Church of Jesus Christ of Latter-day Saints, 1.2 (Salt Lake City: Intellectual Reserve, 2022).