What is the significance of God using different names in Exodus 6:3? The Text of Exodus 6:3 “I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by My name the LORD I did not make Myself known to them.” Progressive Covenant Revelation Genesis records both names, yet Exodus 6:3 distinguishes the experiential knowledge of each. The patriarchs heard the sound “YHWH” (e.g., Genesis 15:7), but they had not experienced the redemptive meaning bound to it. The Exodus events will now demonstrate YHWH as the faithful covenant-keeper, liberator, and national King—truths only foreshadowed earlier. Patriarchal Context: ʾEl Shaddai In Genesis 17:1–8 God introduces ʾEl Shaddai when promising countless descendants and land—power to create and sustain life in a barren family. Genesis 28:3; 35:11; 48:3 repeat the title at transitional moments. Thus ʾEl Shaddai focuses Israel on fertility, provision, and multiplication during their formative family stage. Experiential Versus Cognitive Knowledge Hebrew yādaʿ (“know”) includes relational encounter (Jeremiah 1:5; Amos 3:2). The generation of the patriarchs knew YHWH’s name phonetically but had not experienced its saving power. By contrast, after the plagues and the sea crossing, Israel “knew that YHWH is God” (Exodus 14:31). Therefore Exodus 6:3 underscores an escalation from promise (ʾEl Shaddai) to fulfillment (YHWH). YHWH as Redeemer and Covenant Keeper Immediately after 6:3 God promises deliverance with the seven “I will” statements (6:6–8), attaching His personal name to: 1. Liberation from Egyptian bondage, 2. Redemption with outstretched arm, 3. Adoption as His people, 4. Gift of the promised land. YHWH is thus irrevocably linked to redemptive history—culminating in the resurrection of Christ, in whom “YHWH saves” (יֵשׁוּעַ, Yeshua). Christological Fulfilment Jesus appropriates the divine name in the “I AM” sayings (John 8:58; 18:6). Revelation 1:17–18 unites “the First and the Last” (cf. Isaiah 44:6) with the risen Christ, demonstrating continuity: the God who delivered from Egypt now delivers from sin and death. Archaeological Corroboration • The Merneptah Stele (c. 1208 BC) lists “Israel” in Canaan while Exodus memory was fresh. • The 14th-century BC Kuntillet ʿAjrud inscriptions mention “YHWH of Teman,” indicating YHWH worship well before the monarchy. • Elephantine papyri (5th century BC) preserve the shortened form “YHW,” confirming continuity of the name through exile and return. Answering Critical Hypotheses The Documentary Hypothesis separates “E” (using ʾEl) and “J” (using YHWH) sources. Exodus 6:3 itself explains the shift, undermining the theory’s necessity. Uniform textual evidence and ancient cross-references demonstrate literary unity rather than composite patchwork. Practical Implications for Worship and Life 1. Security: ʾEl Shaddai assures God’s sufficiency in daily provision. 2. Deliverance: YHWH guarantees covenant faithfulness and personal redemption. 3. Relationship: Knowing His name invites intimacy; misusing it (Exodus 20:7) betrays relational disrespect. 4. Mission: As Israel testified to the nations (Exodus 9:16), believers now proclaim Christ’s resurrection power tied to the same divine name (Acts 4:12). Summary Exodus 6:3 marks a watershed: the Almighty Provider of the patriarchs now reveals Himself as the covenant-keeping Redeemer. The dual names articulate God’s unfolding self-disclosure, verified by consistent manuscripts, archaeological data, and fulfilled ultimately in the risen Christ—“Jesus Christ is Lord [YHWH], to the glory of God the Father” (Philippians 2:11). |
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