My understanding of Exodus is that they knew the name but now they would experience the character of YHWH. You may also see Zondervan's Pictoral Encyclopedia of the Bible s. In addition Frank Luke's excellent answer , I've found some additional material that might be of interest. Duane A. But the Hebrew text, as Francis I. In fact, the whole text is set in a poetic, parallel structure beyond what Andersen notes see fig. Unlike modern poetry, which is typeset in very conventional and often obvious ways, Hebrew poetry was often indicated through parallelisms.
It would be rash to say that the Garrett's interpretation is certain, since parallel thoughts can occur in prose and would not force B' to be a rhetorical question. But by the same token, it does provide a reasonable doubt that the author of Exodus asserts that Moses was the first to hear the Tetragrammaton. There is no hint in Exodus that Yahweh was a new name revealed first to Moses. On the contrary, the success of his mission depended on the use of the familiar name for validation by the Israelites— The Sentence in Biblical Hebrew A portion of the NET Bible note on this text addresses the question directly:.
Kaiser, Jr. They also made proclamation of Yahweh by name , , and they named places with the name These passages should not be ignored or passed off as later interpretation. Personally, I find it odd that the redactor of Genesis and Exodus assuming of course that it was just one person would have missed this obvious contradiction. In the context of the story, this is the first time God has spoken to His people for many generations. All of God's promises, which seemed certain to be fulfilled at the end of Genesis, have seemingly been destroyed within the first chapter of Exodus.
In fact, God immediately emphasizes that it is His intention to remember the covenant He had made to the Patriarchs:.
I also established my covenant with them to give them the land of Canaan, the land in which they lived as sojourners. Moreover, I have heard the groaning of the people of Israel whom the Egyptians hold as slaves, and I have remembered my covenant. I will take you to be my people, and I will be your God, and you shall know that I am the LORD your God, who has brought you out from under the burdens of the Egyptians. I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you for a possession. I am the LORD.
The plagues are structured to show God's power against the pantheon of Egyptian deities and His authority over creation. The emphasis of the entire passage seems to balance a continuity with the God of Genesis with the discontinuity of what He is about to do. It seems that the Israelites have forgotten, but the story tells us that God has not forgotten His previous commitment to them. He is preparing to shake them up and out of slavery to another nation in order to establish a nation of His own.
It is conjugated in binyan Nif'al , 1st person, singular number. It only occurs twice in scripture, the other instance being in Eze. And I did for the sake of My name, in order to prevent it from being dishonored in the eyes of the Gentiles whom they were among, which was made known to them in their eyes when I brought them forth from Egypt. Therefore, it is possible to say that it was not known to them before they were brought forth from Egpyt.
What is it about the exodus from Egypt that had the ability to make the name known to the Israelites? For, you were the fewest of all people. Because YHVH loved you, and because He would keep the oath that He had sworn to your fathers, YHVH brought you out with a mighty hand and redeemed you out of the house of bondmen, from the hand of Pharaoh, king of Egypt. YHVH made a host of promises to the fathers, but the fathers never saw those promises fulfilled. In fact, they still will not have experienced their fulfillment until they are resurrected from the dead. The fathers — such as Avraham, Yitzchak, and Ya'akov — "these all died in faith without having received the promises" Heb.
And I will bring you into the land, concerning which I swore to give to Avraham Yitzchak, and Ya'akov, and I will give you it for an inheritance. I am YHVH. So, in summary, the meaning is that YHVH, which represents God in His faithfulness to His promises and covenants, was not realized by or made known to the patriarchs who died in faith without having received the promises. Rather, it was made known to the Israelites when God brought them forth from Egypt because that was the fulfillment of God's promises and covenant in part. Abraham did receive a son at the old age of Sarah and his. He as good as sacrificed him and received him back.
He did not enter into God's rest as surely as the Israelites didn't who died in the wilderness and their children didn't who were lead into the land by Joshua. I can not favour the thought that those Israelites should have experienced God differently from the way Abraham did. If so, how is he supposed to be come their father in his faith to God?
Most of the difficulties with these texts arise from the introduction of the name El-Shaddai in connection with Abraham, Isaac, and Jacob. This name does not appear elsewhere. Interestingly God is referred to throughout all scripture including the sayings of Jesus as the God of Abraham, of Isaac, and of Jacob.
It seems to me a textual-semantic difficulty, if God introduced himself as God Almighty, when being their God.
God's personal name, YAHWEH, is revealed in Exod. like this, i.e. by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now. The challenge of translating God's personal name, also known as the one notices because it appears almost 7, times in your Scriptures.
I am your God. The like with the personal pronouns of my, your, their in all instances where the later Massoretic text introduced El-Shaddai, possibly for universalistic reasons, after the destruction of the second Temple. As Frank Luke and Jon Ericson have shown, there is good evidence for end of Exodus really having been a question affirmative:. This is an everlasting name of mine and for memorial of generations to generations. Without getting into documentary hypothesis at all Just a poor sojourner through the text and I appreciate all the above answers.
Matthew , NAS By allowing the oral traditions to have greater weight that the Tanach, the Pharisees and elders could reinterpret or completely nullify the simple teachings given by Elohim in the Torah. And at a trial, one could not be convicted unless he had exactly pronounced the sacred name: "The blasphemer" is not culpable unless he exactly pronounces the name. Correlation between various theories and interpretation of the name of "the one God", used to signify a monotheistic or ultimate Supreme Being from which all other divine attributes derive, has been a subject of ecumenical discourse between Eastern and Western scholars for over two centuries. In Judaism , the pronunciation of the name of God has always been guarded with great care. Which of these, if any, is the correct pointing?
Like the poetry aspect, the question aspect, etc. But maybe another part of it is taking a look at the big picture of the Exodus story - God calling the nation of Israel - whose patriarchs after Abraham all struggled to be firstborns but actually weren't - in Exodus 4 God comes along and says this story is going to be about you as a nation becoming "my firstborn" to carry out my purposes and inheritance into this currently mostly polytheistic world. Then in Ex we get this juxtaposition between ra'ah "seeing' and yada "knowing".
Perhaps the patriarchs "saw" or "became aware" of Yahweh as El Shaddai in their Genesis stories, but now they were going to yada "experientially know" Yahweh as the one true God i. Ex Maybe one of the ideas in this passage is they as His firstborn had to go through a process beginning with "seeing" this God be His Name El Shaddai or Yahweh, or even "I am that I am" in Exodus 3 when He first meets up with Moses and ending with "knowing" this God, that He is worthy to be their God and they "believe" in Yahweh at the end of the story Exodus If Moses actually wrote the Pentateuch, and since he knew that the name of that Elohim is YHVH, then as an author of those books, he would use the name that he knew.
What is so difficult about that narrative? The reason is that there were at least two independent narratives for Genesis and Exodus that are combined to make the modern text. The Elohist narrative does not use Yahweh until Exodus , while the Jahwist narrative uses Yahweh throughout.
The two narratives are clearly distinguished, and have slightly different versions of the same stories. The best evidence that the Elohist narrative was an entire coherent narrative, and not just some incorporated stories, is from this verse which requires a consistent story of Abraham, Isaac, and Jacob using El-Shaddai to match, and this is provided by some of the stories in the book of Genesis but not by the J ones.
Again, this contradiction is simply resolved using the documentary hypothesis. It cannot be resolved in any other reasonable way.
Thank you for your interest in this question. Because it has attracted low-quality or spam answers that had to be removed, posting an answer now requires 10 reputation on this site the association bonus does not count. Would you like to answer one of these unanswered questions instead? Home Questions Tags Users Unanswered. Why does God say he only revealed his name, Yahweh, to Moses? Ask Question. Responding the the meta call for contradiction In Exodus we find the following quote: And God spoke to Moses and said to him I am Yahweh.
Isaac and Jacob use "Yahweh" less frequently, only in Gen and Ron Maimon Ron Maimon 1.
The way it is worded here likely due to the - questionable? Sources: James H. Schuh Schuh 2, 7 7 silver badges 23 23 bronze badges. Exodus However, a complication comes in the verse in question. The Beth Essentiae However, a technical point of Hebrew grammar, known as beth essentiae , renders the contradiction moot.
Martin has suggested this translation. Frank Luke Frank Luke 19k 10 10 gold badges 68 68 silver badges bronze badges. This is a just-so story allowing you to make the text self-consistent. None of these readings is supportable. I don't like unlikely stretching of text to fit a theology, when the text is unfriendly to this reading. The grammar contortions by theologically minded people make their analysis untrustworthy.
The distinction between the personal Yahweh and the impersonal Shaddai is due to the different vision of God in J and E. RonMaimon, shem with the connotation of reputation is well supported throughout the Old Testament I listed several. Are you saying this is not the case? Also, are you saying that the beth essentiae is nowhere found in the Old Testament? RonMaimon, the downvote is your prerogative. However, "intellectual dishonesty" implies that either I am committing plagiarism or I have written something that I know is false. I have listed my sources above, and I assure you that I do believe what I have written.
I am not committing any kind of intellectual dishonesty. A promise was given to Abraham and one to Eve as well. He further quotes Andersen: There is no hint in Exodus that Yahweh was a new name revealed first to Moses. A portion of the NET Bible note on this text addresses the question directly: [The] texts of Genesis show that Yahweh had appeared to the patriarchs Gen , , , , , , , , and that he spoke to each one of them Gen , , , , In fact, God immediately emphasizes that it is His intention to remember the covenant He had made to the Patriarchs: I also established my covenant with them to give them the land of Canaan, the land in which they lived as sojourners.
This begins with the most ridiculous of all possible answers. The words "lo noda'ti la-hem" cannot be a question, and this text is obviously all high quality prose. Ah, following W. Martin or maybe Martin followed them. Poetry in Biblical Hebrew has it's own rules. Something I forgot to mention I see it hinted at in your answer is that when Moses asked who shall I say has sent me, God answers as if they are familiar with the name YHWH.
FrankLuke: No he doesn't! He says "I am that I am", then he says "My name is Yahweh". There is no familiarity. Ron: Your argument is with Garrett and Andersen, not me. I'm just parroting what I read and what makes sense to myself as a layman. I'll leave the disagreements to the authors of Hebrew grammar texts, professors of Biblical studies, and translators of Hebrew to battle out. JonEricson: Please exercize your own judgement as well if you post the Hebrew, I can give a word-for-word gloss, and there are other experts here who can do the same.
It is important to check what people say, to keep them honest. In Eze. In Deut. The short form of the name occurs approximately 50 times, mostly in Psalms e. The real controversial part of how the name should be written and pronounced for scholars comes with the second syllable. Here's what must be accounted for:. The first syllable must have an a-class vowel yah to account for the abbreviated form of the name noted above.
The second syllable must be an i-class vowel because of the verbal root. The ancient Semitic root hawah also requires an i-class vowel in the second syllable. The preferred form is yahweh because the consonants that form the divine name as written in the Hebrew Bible include the w yhwh. Hence scholars are uneasy about taking the divine name this way. Personally, the logic here doesn't feel compelling to me.
I understand the desire for another example, but it is not a logical necessity. There are other, much more technical, reasons why a Hiphil cannot be deemed certain. If you want that information, click on the link to the really technical discussion above. Yes, I want to follow Jesus. I am a follower of Jesus. I still have questions. What is the Name of God? Spelling of the Name of God 1. Here's what must be accounted for: 1. God , the Father, sent His only Son to satisfy that judgment for those who believe in Him.
Jesus , the creator and eternal Son of God, who lived a sinless life, loves us so much that He died for our sins, taking the punishment that we deserve, was buried , and rose from the dead according to the Bible. If you truly believe and trust this in your heart, receiving Jesus alone as your Savior, declaring, " Jesus is Lord ," you will be saved from judgment and spend eternity with God in heaven. What is your response?