Why does Moses question God's name in Exodus 3:13? Passage in View “Then Moses asked God, ‘Suppose I go to the Israelites and say, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ What should I tell them?” (Exodus 3:13) Immediate Literary Context Moses encounters Yahweh at the burning bush, is commissioned to lead Israel out of Egypt, and raises a series of objections (Exodus 3:11; 3:13; 4:1; 4:10; 4:13). His second objection—requesting God’s name—arises after God has already declared, “I will be with you” (3:12). The request therefore stems neither from ignorance nor defiance but from a concern for credibility before a downtrodden nation steeped in Egyptian polytheism. Ancient Near-Eastern Significance of a Name In Semitic culture a “name” (šēm) conveyed essence, authority, and a guarantee of the speaker’s claims. Knowing a deity’s name implied covenantal access (cf. Genesis 32:29; Judges 13:17-18). Egypt assigned functional names to hundreds of gods; each title suggested a sphere of power. Moses, raised in that milieu, anticipates Israel’s demand for a precise identifier distinguishing their ancestral God from Egypt’s pantheon (e.g., Amun-Ra, Ptah). Israel’s Socio-Religious Condition in Egypt Archaeological photographs of Proto-Sinaitic inscriptions at Serabit el-Khadim list Semitic laborers invoking “El” and other deities during Egypt’s Middle Kingdom. This supports Scripture’s portrayal of enslaved Hebrews exposed to syncretism (cf. Joshua 24:14). Moses’ question reflects pastoral sensitivity: the people will not heed a vague message from an unnamed deity. Moses’ Personal Need for Assurance Forty years in Midian have eroded Moses’ ties with Hebrew identity (Exodus 2:22). By requesting God’s name, he seeks confirmation of divine permanence and faithfulness—a personal anchor for the daunting mission ahead. God responds, “I AM WHO I AM” (3:14), a declaration of self-existence (aseity), assuring Moses that the One sending him is eternally sufficient. Theological Weight of the Tetragrammaton (YHWH) God says further, “This is My name forever” (3:15). Linguistically, יהוה is linked to the Hebrew verb “to be” (היה), stressing continuous being. Manuscript families—from the Masoretic Codex Leningradensis to the Dead Sea Scrolls (4QExod-Levf) dated c. 250 BC—exhibit unanimous consonantal spelling, underscoring textual stability. Comparison With Other Biblical Naming Episodes Abram to Abraham (Genesis 17:5) and Jacob to Israel (Genesis 32:28) illustrate how divine naming marks covenantal turning points. Likewise, revealing “YHWH” signals the inauguration of redemptive history culminating at Sinai and ultimately in Christ, who applies the divine formula to Himself (“Before Abraham was born, I am,” John 8:58). Philosophical and Apologetic Implications “I AM” expresses necessary existence, anticipating classical arguments for an uncaused cause. Contemporary cosmology (standard Λ-CDM model) and thermodynamics affirm the universe is contingent, not self-sustaining—consistent with a Being whose essence is existence. Intelligent-design studies on information-rich DNA further corroborate an eternal Mind whose name denotes ever-present agency. Archaeological Attestations of Yahweh 1. Soleb Temple Inscription (c. 1400 BC) lists “Yahweh of the land of the Shasu,” predating the Exodus window and corroborating an extra-biblical use of the name. 2. The Ketef Hinnom scrolls (7th century BC) preserve the priestly blessing with YHWH thirty years before the Babylonian exile, demonstrating continuity of worship. 3. Papyrus Amherst 63 (4th century BC) contains a Hebrew hymn to YHWH transliterated in Aramaic demotic script, evincing diaspora reverence for the name. Christological Fulfilment In Revelation 1:17 Jesus declares, “I am the First and the Last.” The Septuagint renders “I AM WHO I AM” as Ἐγώ εἰμι ὁ ὤν, language echoed by Christ (John 18:6). The Incarnation therefore personalizes the burning-bush revelation, proving that the self-existing One entered history, conquered death (1 Corinthians 15:3-8), and remains the only source of salvation (Acts 4:12). Pastoral Application Moses’ inquiry legitimizes believers’ honest questions. God does not rebuke but reveals more of Himself. When modern believers confront secular skepticism, they can appeal confidently to the God whose name signifies immutable presence: “The steadfast love of the LORD endures forever” (Psalm 136:1). Conclusion Moses questions God’s name to secure covenantal credentials, differentiate the true God from Egyptian deities, and obtain personal assurance. God answers with a name that encompasses eternal existence, covenant faithfulness, and sovereign authority—a revelation historically verified, archaeologically attested, textually preserved, philosophically coherent, and ultimately fulfilled in the risen Christ. |
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