Exodus 6:2–3: Why does God claim His name wasn’t revealed before this moment, yet the name Yahweh appears earlier in Genesis? Overview of the Question Exodus 6:2–3 reads, “God also told Moses, ‘I am the LORD. 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.’” Yet the divine name “Yahweh” (rendered “LORD” in many English translations) appears earlier in Genesis. This raises the question: How do we reconcile God’s statement with earlier uses of “Yahweh” (יהוה)? Meaning of “Name” in the Hebrew Context The Hebrew term “name” (שֵׁם, shem) can convey far more than a label. It often encompasses one’s character, reputation, and relational attributes. While the patriarchs certainly referred to God as “Yahweh,” they did not yet experience or fully understand the covenantal depth of that name in the way Moses—and later Israel—would come to know. Across Scripture, a “name” can unfold progressively as God reveals deeper aspects of His nature. For instance, in Genesis 22:14, Abraham names the place “The LORD Will Provide” (Yahweh Yireh), acknowledging God’s provision. However, the patriarchal knowledge of God’s saving and redemptive power culminates more fully in the Exodus events. Thus, Scripture shows an unfolding awareness of God’s name and character. El Shaddai vs. Yahweh Exodus 6:3 states that God appeared to Abraham, Isaac, and Jacob as “God Almighty” (אֵל שַׁדַּי, El Shaddai). Multiple passages highlight this title used by the patriarchs (e.g., Genesis 17:1; 28:3; 35:11). The statement “but by My name the LORD (Yahweh) I did not make myself known to them” does not contradict earlier uses of the word “Yahweh” but rather indicates that they had not witnessed the wonders, covenant fulfillment, and personal deliverance bound to that name. The Exodus narrative reveals a new dimension of God’s self-disclosure. While the earlier ancestral generation had heard the name, they had not experienced the national deliverance and the full covenant blessings that emerge from God’s identity and power in the Exodus. Exodus 3:14 had already introduced Moses to the deeper meaning of this name—“I AM WHO I AM”—suggesting eternal self-existence. By the time of Exodus 6, God was unveiling how this self-existent, eternal nature would manifest in rescuing His people and establishing them in the Promised Land. Literary and Theological Perspectives Ancient Near Eastern writings often used divine names interchangeably, and scribes sometimes recorded more than one name for the same deity to reflect various attributes. In the Pentateuch (the first five books of the Bible), Moses, inspired by God, uses “Yahweh” throughout Genesis even as he recounts earlier events. From a literary standpoint, this does not require that the patriarchs personally knew the fullness of the name. Instead, Moses, writing after his own encounter with God at the burning bush (Exodus 3), retroactively employs “Yahweh” in Genesis when referring to God. Theologically, the Exodus marked a defining moment when Yahweh fully demonstrated His faithfulness to covenant promises (Genesis 12:1–3; 15:7–21). By delivering the Israelites from slavery in Egypt, God’s covenant name took on concrete, historical expression. Thus, Exodus 6:2–3 underscores the transition from hearing the name to living under its redemptive power. Covenantal Fulfillment and Depth of Revelation 1. Progressive Revelation: The Bible often shows how knowledge of God’s nature and plan grows over time (cf. Hebrews 1:1–2). While Abraham, Isaac, and Jacob trusted God’s promises, they did not behold the full grandeur of God’s redemptive acts that Moses and the Israelites would witness. 2. Experience vs. Information: Even though the patriarchs used “Yahweh,” they did not yet experience the direct, national-scale rescue from bondage that displayed God’s covenant fidelity. Thus, God’s words in Exodus 6:3 highlight a relational and covenantal dimension rather than a mere verbal knowledge of the name. 3. Connection to Exodus 3: Moses first heard the mysterious self-identification “I AM WHO I AM” (Exodus 3:14). This statement explains Yahweh’s eternal, unchanging character. By Exodus 6, God was reinforcing that His very nature and covenant loyalty would be vividly revealed through the imminent redemption from Egypt. Manuscript Evidence and Use of the Tetragrammaton Archaeological discoveries and ancient manuscripts (such as the Dead Sea Scrolls) show the Tetragrammaton (יהוה) widely attested and treated with great reverence. While these findings confirm that the divine name was known and preserved, they also highlight the uniqueness of how the name was regarded—spoken sparingly and recorded with particular care. In biblical manuscripts, scribes consistently transmitted the name “Yahweh,” indicating its centrality in Israel’s faith. The careful preservation of this name over millennia underscores the Bible’s reliability in portraying God’s consistent covenant identity from Genesis through the Exodus and beyond. Practical Implications 1. Understanding God’s Nature: Recognizing the progressive nature of revelation reminds readers that the depth of God’s character is seen more completely as His redemptive works unfold. The patriarchs trusted God’s promises, but Moses and Israel experienced them in historical deliverance. 2. Strengthening Trust in Scripture: The mention of “Yahweh” before Exodus 6 does not represent a literary contradiction but a reflection of God’s self-disclosure in stages and of Moses’ knowledge as the final inspired author. This coherence speaks to the unity and reliability of the biblical record. 3. Faith and Experience: Believers today look back on the entire scope of Scripture to see God’s faithfulness—ultimately culminating in the resurrection of Christ. The Exodus and subsequent revelation form the initial pattern for how God rescues and redeems, pointing toward salvation through Christ. Conclusion Exodus 6:2–3 highlights how the patriarchs’ knowledge of God was genuine yet incomplete in comparison to what God would reveal through the Exodus. Although the name “Yahweh” appears in Genesis, the patriarchs did not experience the depth of God’s redeeming power bound to that covenant name until the rescue from Egypt. This fuller revelation of “Yahweh” aligns with Scripture’s progressive unveiling of God’s character, culminating in the ultimate salvation found in Christ. The apparent discrepancy is settled by understanding “knowing” God’s name as an experiential, covenantal concept rather than mere awareness of a word. “God also told Moses, ‘I am the LORD. 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.’” (Exodus 6:2–3) Through the Exodus—and eventually in Christ—God’s name is shown in its covenantal power, demonstrating His eternal, faithful, saving character. |
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