The Shem Which Abraham Knew

What name does God say that Abraham knew? "And I (God) appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God (El) Almighty (7706. Shadday),..." (Ex. 6:3).

This is the name which Jacob used in naming ["called (qara) the name (shem)"] "Beth-el" (1008 Beyth-El, house of God) (Gen. 28:19; 35:1,15). (See also Gen. 13:3-4). Prior to this time, the place was called Luz (Gen. 28:19). Note that Gen. 12:8 says that Abram "pitched his tent, having Beth-el on the west, . . ." Here, Moses is explaining in his own current terminology, the location of Abram's camp. Abram would have said that he "camped near Luz", since it would not be known as Beth-el until his future grandson, Jacob, would give it that name. Once again, we see Moses using a name that was unknown to Abraham, just as Moses used yhwh, a name unknown to Abraham, in scriptures throughout the book of Genesis.
This helps us understand Gen. 22:14, which sounds like Abraham named a mountain in Moriah, using the name yhwh. "And Abraham called the name of that place Jehovah-hireh (3070):", (or yhwh-jireh) "as it is said to this day..". Moses is once again using his current terminology for the place name. Abraham could not name something, by a name he never knew (Ex. 6:3). In other words, Abraham named the mountain, which is known to us today as Jehovah-hireh. Unlike Luz/Bethel, Moses does not give us the original name.

In Gen. 21:33, "And Abraham planted a grove in Beersheba, and called there on the name (shem) of the Lord, the everlasting God (el)." Again, since Abraham did not know the name yhwh, the only "name" here, which Abraham would have known, is "el".

Hagar also knew the name (shem) of the Eternal. After she fled from Sarai's wrath, the "angel of the Lord" found her, alone and pregnant, in the "wilderness". Referring to her unborn son, he instructed her to "call (qara) his name (shem) Ishma-el (3458)", and Abraham did so (Gen. 16:7-15).

"3458. Yishmael, yish-maw-ale'; from 8085 and 410; God will hear; Jishmael, the name of Abraham's oldest son, and of five Israelites."

"And she called the name (shem) ... that spoke unto her, Thou God (el) seest me: ..."

Shem and Jacob

In Gen. 31, Jacob relates his dream to Leah and Rachel, in which the Eternal identifies Himself, that "I am the God (410, El) of Beth-El" (Gen. 31:13). Later, in Gen. 46:3, He again identifies Himself, "I am El, the Elohyim of thy father...".

In Gen. 32, Jacob wrestles with a "man" all night long. Refusing to release the "man" until he receives a blessing, the "man" asks Jacob's name (shem). "And he said, Jacob." (verse 27).
"And he said, Thy name (shem) shall be called no more Jacob (supplanter), but Israel (3478)..."

"3478. Yisra-el, yis-raw-ale; from 8280 and 410; he will rule as God;..."
"Then Jacob asked him, and said, Tell me, I pray thee, thy name (shem). And he said, Wherefore is it that thou dost ask after my name (shem)? And he blessed him there." (Gen. 32:24-29).

In Judges 13, we see a similar situation, in which "a man of God" (verse 6) or "angel of God" (verses 9, 16), answers the same question with, "Why askest thou thus after my name (shem), seeing it is secret (6383)."
In both cases, no answer is given. Also in both cases, the name is already known. In Gen. 32:30, "And Jacob called (qara) the name (shem) of the place Pen-I-el (6439): for I have seen God (El) face to face, and my life is preserved."

"6439. Penuw-el, pen-oo-ale'; or Peniy-el, pen-ee-ale'; from 6437 and 410; face of God;..."

In Judges 13:22, "And Manoah said unto his wife, We shall surely die, because we have seen God (Elohyim)".

Some explanation is needed regarding the "name" being "secret" (Jud. 13:18).
"6383. (secret) piliy, pil-ee; or paliy, paw-lee'; from 6381; remarkable:--secret, wonderful."
"6381. pala, paw-law'; a primitive root; prop. perh. to separate, i.e. distinguish (lit. or fig.); ...(be...) wonderful..."

In Isa. 9:6 we see that "wonderful" is also a name (shem), "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name (shem) shall be called (qara) Wonderful (6382), Counseller, The mighty God, The everlasting Father, The Prince of Peace."

"6382. pele, peh'-leh; from 6381; a miracle:--marvelous thing, wonder (-ful, -fully)."

So we see that more than one name (shem) is used to call upon, or to address (qara) God.

If Jacob and Manoah already knew a name, why would they still ask for a name? According to Hebrew scholars, the word "name" has the meaning of one's "nature", in much the same way that we define "name" as "reputation, fame, or character". In Isaiah, God mentions his name in the same sentence with his glory.
"I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images." (Isa. 42:8).
"For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another." (Isa. 48:11).

In Exodus, we see how God defines his "glory" and how he "calls out" his own name.

Moses asked God, "And he said, I beseech thee, shew me thy glory.
And he (God) said, I will make all my goodness pass before thee, and I will proclaim (qara) the name (shem) of the Lord before thee..." (Ex. 33:18-19).
"And the Lord passed by before him, and proclaimed (qara), The Lord, the Lord God, (yhwh, yhwh-el) merciful and gracious, longsuffering, and abundant in goodness and truth,
Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation." (Ex. 34;5-7).
We see that God "proclaimed" (qara, call out, call self) his name by declaring his character, his 'nature', and his attributes. (Compare Gal. 5:22-23.) God's 'glory', according to Him, is more than a single word.

Shem and Moses

The name (shem) yhwh (or the Eternal) is first introduced to man in Ex. 3:13-14 when Moses asks for a name (shem) to give to the Israelites. It is first identified as a name in Ex. 6:2-3. This is 2,550 to 2,750 years after Creation, about 430 years after the Almighty began speaking to Abram (Gen. 12:1) and over 100 years after the death of Jacob (Gen. 49:33). Moses, in writing the books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy from 100 to 140 years after Jacob, used the name given to him by the One who spoke to him from the burning bush (Ex. 3:2-15). However, according to Moses, this is not the name (shem) He first used to introduce Himself to Moses (verse 6) when He spoke from the bush.

Ex. 3:4 "And when the Lord (3068) saw that he turned aside to see, God (430) called (qara) unto him out of the midst of the bush, and said, Moses, Moses, And he said, Here am I."
Verse 6, "Moreover he said I am the God (430) of thy father, the God (430) of Abraham, the God (430) of Isaac, and the God (430) of Jacob. And Moses hid his face; for he was afraid to look upon God (430)."

"430. (God) elohyim, el-o-heem'; plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, esp. with the art.) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative: --angels, x exceeding, God (gods) (-dess, -ly), x (very) great, judges, x mighty."

"433. (God) elowahh, elo'-ah; rarely (shortened)
(or) eloahh, el-o'-ah; prob. prol. (emphat.) from 410; a deity or the Deity: --God, god."

A voice calls to Moses from the flames of a burning bush and identifies itself to Moses as Elohyim, saying, "I am the Elohyim of thy father, the Elohyim of Abraham, the Elohyim of Isaac, the Elohyim of Jacob." And Moses wrote that he "hid his face; for he was afraid to look upon Elohyim." Moses had no doubts about who's voice he heard. He never asked, "Who are you?"
The communication is on two levels here and that's not really unusual as Elohyim's "thoughts" and "ways" are "higher" than ours (Isa. 55:8-9).
Moses is minding his own business of tending sheep. He has been doing this for 40 years, after fleeing Egypt as a fugitive and as a murderer (Ex.2:11-15). Egypt and Israel are just part of his past. Leadership of men (as a prince, the adopted grandson of Pharaoh) is also part of his past. For 40 years, he has led only sheep. (Never mind the irony and the suitability of his present occupation in relation to the task he is being assigned. That's too easy for us to see, after the fact.)

Elohyim gets Moses' attention and draws Moses toward Himself, by the miracle of a bush which is engulfed in flames, but which does not burn up. Ex. 3:2 "...he looked, and , behold, the bush burned with fire, and the bush was not consumed." When Moses approaches the bush, he is not aware of a divine presence until he hears the voice (verse 4). When Elohyim begins to speak, He tells Moses to take off his shoes because he's on holy ground.
We remove our shoes, and put our feet up when we "rest" from work. "Rest" is spoken of in relation to the Sabbath and throughout scripture in relation to our calling. In Mat. 11:28, Christ promises, "...I will give you rest." We know He is speaking of eternal life, of the absence of Satan, of the absence of sin, in other words a lot more than just being shoeless in His presence, or taking a break from work. We may think of removing our shoes in God's presence as a mere act of respect. Our Father thinks of it as "giving us rest" with all that implies. We mention this as one example of how His thoughts are "higher" than ours. The entire exchange between God and Moses illustrates the difference between the spiritually-minded God and physically-minded man. This difference should be kept in mind when considering the various arguments and proofs listed later in this article.

Elohyim continues a monologue, identifying Himself four times as "Elohyim". He talks about his "people" in Egypt, their problems and their "affliction" or suffering. He explains that He has "come down" to deliver them out of slavery and into a land of "milk and honey", a specific land where, coincidentally, a lot of other people already live. So far, Moses is just an audience. His only responsibility to this point, is to show respect and remain barefoot.
Moses' first 40 years was as a prince at the throne of Pharaoh, where he "was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds." (Acts 7:22). With a princely education, he would know the economic and national security implications of having millions of Israelites leave Egypt. Aside from their value to the economy, Israel was a "buffer" nation between Egypt and the warlike nations to the north, such as the Philistines. Elohyim's announcement of the imminent fulfillment of the promises to Abraham, had apocalyptic implications for the government of Egypt. Moses would not have wanted to be in Pharaoh's sandals, in dealing with the aftermath of mass emigration. Egypt would be suddenly exposed militarily, and endangered economically.
As an Egyptian prince, Moses was trained in war. Knowing that the "Promised Land" was presently inhabited by nations who would fight to the death to keep possession, Moses would not have wanted to be a part of any effort involving sheep herders, cattlemen and farmers attempting to dispossess multiple nations experienced in war.

Later in the conversation, Elohyim mentions that Aaron, Moses' brother, is already en route to meet him. Moses does not question having an Israelite for a brother. With Miriam's presence and that of his birth-mother as his "nurse" (Ex. 2:4-10), Moses knew of his Israelitish heritage from his earliest years (Ex. 2:11), rather than being surprised with that knowledge at age 40 (as portrayed in the Hollywood movie, "The Ten Commandments" or the more recent animation, "The Prince of Egypt").
As an Israelite, Moses would have been aware of 430 years of speculation of how a land occupied by armed people, would ultimately come into the possession of the descendants of Abraham. (That detail wasn't explained until later. See Ex.23:30.) Inheriting the land had been a family dream that had, over hundreds of years, become a national dream. But it had, until now, been just a promise, and a dream.
Elohyim had told Abraham that He would "give" the land to Abraham's descendants. Giving would indicate a free gift, something received without labor or danger or effort. It was something they expected to "inherit"(Gen. 15:7). Elohyim was announcing the fulfillment of His promise, but He had just said that the Canaanites, Hittites, Amorites, Perizzites, Hivites and the Jebusites were still there. How could it be a gift? How could the promise be fulfilled if the land was still occupied with armed men and fortified cities?

Elohyim hadn't finished yet. He was repeating the part about hearing the "cry of the children of Israel", and the "oppression" by the Egyptians. It's interesting that the first aspect He mentions and the only part He repeated, reflected His compassion for Israel as His "children". Perhaps He was also appealing to Moses' compassion.
Moses could have wondered why Elohyim was telling him all this. As a fugitive, he was alienated from his life as an Egyptian prince (Ex. 2:15). As an adopted grandson of Pharaoh, and a former member of the royal court, he would not be welcome among the enslaved Israelites (Ex.2:13-14). As a sheepherder in Midian, he had long ago reconciled himself to his present life in Midian (Ex. 2:21). He had married, and had a child. What business would he, as a disgraced royal, as a murderer and fugitive, or as a nomadic herder of Midianite sheep (Ex. 3:1), have with the affairs of Elohyim and the Israelites in Egypt? He didn't have long to wait for the answer.

Moses had merely stopped to look at a curious thing, a never-ending flame. It was in effect, an "eternal" flame. Elohyim had been talking about how He had heard the cry of Israel, of how He had "come down", of how He was going to "deliver" them. But suddenly, Elohyim was saying that Moses would go to Pharaoh, and that Moses would bring Israel out of Egypt! Logic would dictate that Moses would also be the one to take millions of unarmed, non-warriors, plus women and children into a land filled with experienced and armed defenders.
It is testimony to Moses' humility that he relates as many of the details of this conversation as he does and in the way that he does. Lessor men might have made themselves sound brave, confident and faithful. Moses relates details that reveal incredulity, perhaps even shock, certainly disbelief in the face of unbelievable illogic. It was illogical by human standards anyway. Even in his surprise, Moses asks logical questions.
"Who am I, that I should go unto Pharaoh...?". "Who am I,... that I should bring the children of Israel out of Egypt?"
By asking logical questions, Moses was respectfully declining the opportunity, by the sincere and humble pleading of being unqualified.
Instead of arguing with Moses, Elohyim simply assures that He will "be with" Moses and expresses confidence of Moses' success, speaking prophetically, "when thou hast brought forth the people out of Egypt, ye shall serve Elohyim upon this mountain." (Ex. 3:12).
Moses hasn't had time to even begin to consider methods of approaching Pharaoh, much less the logistics of moving an entire nation through hostile territory or occupying an already occupied land, yet Elohyim is speaking of the future as if the whole affair was just "a walk in the park".

Moses later pleads that he is "slow of tongue" and "slow of speech", yet he demonstrates that his mind is not so slow, by promptly asking another question. One which also illustrates the illogic (to man) of Elohyim's choice and the difficulty it would cause. He isn't so rude or thoughtless as to be openly critical, but his question still centers on his not being the right candidate. He sounds as though he is considering the possibilities,[verse 13, "Behold, (when) I come unto the children of Israel"] but since we already know the rest of the conversation, this is apparently a hypothetical clause, followed by a probable and logical challenge from the Israelites, in effect, "Who sent you?", "What is his name?". After all, Moses is the son-in-law of a Midianite priest. Every nation had it's own elohyim, some had many elohyim (imaginary ones). After 430 years, a sheepherder comes wandering in out of the "wilderness" and says "follow me", who wouldn't ask, "Who are you and who sent you?"? Moses does not want to be the one to deal with these problems (Ex. 4:13).

It is in this context, that Moses says to Elohyim, "When they ask, "What is (your) name?", what shall I say unto them?" Moses was not asking for a personal or "secret" name. He wasn't trying to discover the identity of the voice in the flame. He is making the point, that he isn't going to be believed by the Israelites, much less by Pharaoh. This concept of disbelief is not disputed by Elohyim, as we see later in the conversation (Ex. 4:8-9).
Now, out of what appears to be an eternal flame, the voice says, "I AM (1961) THAT I AM (1961)"..."Thus shalt thou say unto the children of Israel, I AM (1961) hath sent me unto you."
"Thus shalt thou say unto the children of Israel, The Yhwh Elohyim of your fathers, the Elohyim of Abraham, the Elohyim of Isaac, and the Elohyim of Jacob, hath sent me unto you:..." (Ex. 3:14-15).

"1961. (am) hayah, haw-yaw'; a prim. root [comp. 1933]; to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary): --beacon, x altogether, be (-come, accomplished."

From this definition, we get "self-existent" or "eternal", which some prefer to use in referring to God.

Elohyim's answer is more than just the answer of a single new word, hayah, in the form of a name. It is also the repetition of the name Elohyim. The point is not that he has now revealed a "magic" or "secret" word. The point is made by repetition of the name "Elohyim", that the One who made the covenant with Abraham is the same One who renewed it with Isaac and with Jacob and is the same One who has come down to lead them to their inheritance. This new understanding has to do with the "for ever" part of the Promise to Abraham. He is emphasizing the "eternal" aspect of Himself, in preparation for the covenant to be offered at Mt. Sinai, a covenant which is also "for ever".
God had been known up to this point as El Shadday, the Almighty (Ex. 6:2-3). This name tells us of God's power. This God of power, had made promises to Abraham. Those promises were only as permanent as the one making them. In revealing himself as "Eternal", He confirmed that He had the capacity to fulfill the promises he made to Abraham, promises which required that the guarantor be around for a long, long time (Gen. 13:15). The name Hayah is the name (or shem) which He chooses to emphasize to Israel at the same time He has "come down" to bring them out of Egypt and to Mt. Sinai, where He will offer them a Covenant "for ever" (Ex. 15:18).
It was no accident that the manner in which he appeared to Moses was that of an "eternal" flame. It was not just coincidence that Elohyim choose this occasion as the one in which He first appears to mankind, in a ever-burning flame.

The Eternal instructs Moses to tell the Israelites, that "Hayah hath sent me unto you" (Gen 3:14). The Eternal further instructs Moses to tell the Israelites, "The Yhwh Elohyim of your father, the Elohyim of Abraham, the Elohyim of Isaac, and the Elohyim of Jacob, hath sent me unto you: this is my name (shem) for ever, and this is my memorial unto all generations." (Gen. 3:15).

In immediate response to Moses' question of "Whom shall I say sent me?", the Eternal answers "hayah" (I AM). "Tell them "Hayah sent me unto you."". "This is my name...and...my memorial unto all generations." We see "name" (shem) equated with "memorial" by the Eternal. Earlier we saw the connection by the Hebrew definition. ["8034. [name(s)] shem [(pronounced) shame]; a primitive word; an appellation, as a mark or memorial of individuality; by implication honor, authority, character: ...name..."]
We also saw earlier, the connection between title and memorial (or monument). "6725. tsiyuwn, [(pronounced) tsee-yoon' ]; from the same as 6723 in the sense of conspicuousness; a monumental or guiding pillar; --sign, title, waymark."

Conclusions from Shem and Moses

1. The Eternal first introduced himself to Moses as Elohyim (Ex.3:6).

2. When Moses asks which name (shem) to give the Israelites, Elohyim answers "hayah" (I AM) (Ex.3:13-14). "Hayah"(the eternal aspect of Himself) is His "memorial unto all generations."

3. Elohyim reveals to Moses that Abraham, Isaac and Jacob did not know the name Yhwh (Ex. 6:3).

4. The name Yhwh is first used by the Eternal in a statement to Moses in Ex. 3:15. This is approximately 1450 BC or 2550 AM (after man). (Note: Some date the Exodus later, approx. 1280-1260 BC.)

5. From about 1451 to 1491 BC, Moses used this name Yhwh (3068), among others, in writing the account of man's previous 2,550 years of history. Hence, the word Yhwh (or in English Bibles, "Lord") is inserted by Moses as early as Gen. 2:4, in describing events over 2,500 years previous to his own lifetime.

6. The name Elohyim is used as a personal name by the Eternal to identify himself (singular) (Ex. 3:6), even though it's a plural form (-im) and is used to include both the Father and the Son (Gen. 1:26) and is considered a "race" or "kind" (Gen. 1:26-27; 3:22). We see the parallels with the use of the Hebrew word "adam" for a race (Gen 5:2), a group (Gen. 5:2) and a personal name (Gen. 2:20).

7. One argument used by proponents of "Hebrew names" is that "yhvh" is a "personal name" while all other names, terms, titles, or appellatives are "descriptive" or simply give "attributes" of God. However we note that "yhvh" (3068) is translated as "the self-Existent or Eternal". These are also "attributes". Therefore, if a "name" is somehow less pleasing, or less correct in addressing our Father, because it is an "attribute", then the use of "yhvh" would also be improper. On the other hand, if "yhvh" is acceptable, then all "names" which are "attributes" must also be acceptable.

8. There is significance in the Eternal's introducing his name as "Hayah" (Eternal) (Ex.3:15; 15:18) while speaking from an "eternal" flame (Ex. 3:2-3) and initiating the events in which He was present in a "pillar of flame" (Ex. 13:21) leading Israel to Mt. Sinai where He offered an "eternal" covenant (Gen. 17:7, Ex. 6:4, 31:16-17; 34:10-27).

9. Both in word and in statements, the Eternal's thoughts are "higher" (Heb. "to soar") than ours (Isa. 55:8-9). While we, like Jacob, are concerned with "labels", God is concerned with revealing His character, nature and authority to us.

10. We also note that when Moses went to Pharaoh, he spoke "in" God's name, not "of" or "about" God's name (Ex. 5:23).

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