Exodus 3:14-15 (NIV):
God said to Moses, “I am who I am. This is what you are to say to the Israelites: ‘I am has sent me to you.’”
God also said to Moses, “Say to the Israelites, ‘The Lord, the God of your fathers—the God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.’
“This is my name forever,
the name you shall call me
from generation to generation.”
T. Desmond Alexander, From Paradise to the Promised Land (3rd ed.; 2012), p. 191:
Although God initially introduces himself to Moses as “the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob” (3:6), the issue of his identity reappears in verses 13-15, when Moses inquires about his name. This request is important because the Israelites believes that an individual’s nature was reflected in one’s name. In Genesis different aspects of God’s nature are highlighted by the names used to designate him: El Elyon (“God Most High,” Gen. 14:18-20), El Roi (“God who sees me,” Gen. 16:13), El Shaddai (“God Almighty,” Gen. 17:1), El Olam (“God Everlasting,” Gen. 31:33). Here God introduces himself by using the personal name “Yahweh,” translated in most English versions as “the LORD” (Exod. 3:15).
Craig Bartholomew and Michael Goheen, The Drama of Scripture (2004), p. 60:
In this episode we are introduced to the most common and distinctive name for God used in the Old Testament, Yahweh, generally translated in English versions of the Bible as “LORD.” The name Yahweh occurs some 6,800 times in the Old Testament, and much has been written about its precise meaning. Numerous translations and suggestions have been made about this name and about the phrase it comes from (in 3:14). Some suggest that the mystery of this expression is that God is refusing to reveal his name. But it is hard to relate this to the recurrence of the name itself int he text of the Bible and to God’s continuing revelation of himself to his people in the Old Testament. Alternative suggested translations are “I will be who or what I will be,” or “I will cause to be what I will cause to be.” But perhaps the best translation of this expression is “I will be who I am.”
John Goldingay, “What Does It Mean to Be Human?” in Key Questions about Christian Faith (2010), p. 47:
So in Exod 3:15 it is suggestive that as well as saying “I am who I am,” God offers Moses the name Yahweh. There is a hint that this name recalls the “I am who I am,” but it is at least as significant that Yahweh has a name and shares it. God’s having a name at all draws attention to a unique individuality, an aspect of the one whom humanity images. And if there is a mystery about the unique individuality of each human person, how much more is there a mystery about the unique individuality of God?
Victor Hamilton, Exodus (2011), p. 66:
I suggest that the dominant idea [in Exod 3:13-15] is presence (see, e.g., Isbell 1978). Goldingay (2003: 333) makes a very apropos statement: “Moses asks after God’s name … Yhwh responds by providing not a label but a theology.” That is to say, God will always be there for his people, in a distant Egypt too, even if that divine presence is questioned and imperceptible. He will always be whatever his people need him to be in any given moment, in any given place. If they need a deliverer, that’s YHWH. If they need grace and mercy and forgiveness, that’s YHWH. If they need purifying and empowerment, that’s YHWH. If they need rebuke and chastisement, that’s YHWH. If they need guidance, that’s YHWH. For God is a “I-will-be-what-I-will-be” God and a “I-will-be-waht-I-need-to-be-for-you” God.