Some claim Exodus 6:3 is contradictory because (as they say) God Almighty did not reveal his name YHWH (יהוה) to Abraham, while other scriptures provide evidence to the contrary.
The Hebrew text of Exodus 6:3 reads:
וארא אל־אברהם אל־יצחק ואל־יעקב באל שדי ושמי יהוה לא נודעתי להם
Compare the text of Genesis 15:7 where YHWH (יהוה) reveals his name to Abraham:
ויאמר אליו אני יהוה אשר הוצאתיך מאור כשדים לתת לך את הארץ הזאת לרשתה
What at first appears to be a dilemma, can easily be reconciled through the further understanding of one Hebrew word: “ושמי” (u'shemi).
Understanding (u'shemi) vs. (v'shmi)
u'shemi (וּשְׁמִ֣י): The "vav" in this case functions as a simple conjunction, meaning "and." So, "u'shemi" translates to "and my name." It connects the phrase to the previous statement or idea in the sentence.
v'shmi (וְשְׁמִ֣י): Here, the "vav" can have a more nuanced meaning, often conveying a sense of consequence or result. It can be translated as "and so," "therefore," or "then." In this case, "v'shmi" might be interpreted as "and as a result, my name" or "and so, my name." It suggests a causal relationship between the previous statement and the mention of the name.
While the Masoretic Text consistently includes the shva where "ושמי" was found in this verse, we cannot definitively say whether it was meant to be u'shemi. The absence of a vowel point marking system in the original written Hebrew language indicates a high probability that v'shmi (וְשְׁמִ֣י) could have and should have been the more accurate option when converting from the non-vowel point writing style.
The phrase "ושמי" (v'shmi), appears numerous times throughout the Hebrew Bible. This word has traditionally been translated to mean “and my name”. However, Its meaning can vary depending on the specific context, encompassing ideas such as invoking God's name, His presence, authority, holiness, and His reputation such as His reputation toward keeping the promises of His word.
Here are a few notable examples:
Genesis 12:8 "From there he moved on to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the LORD and called on the name of the LORD."
ויעתק משם ההרה מקדם לבית אל ויט אהלה בית אל מים והעי מקדם ויבן שם מזבח ליהוה ויקרא בשם יהוה
In this context, "בשם" (beshem) - “upon the name”, refers to the act of invoking or calling upon God's name in worship and prayer.
Exodus 20:24 "Make an altar of earth for me and sacrifice on it your burnt offerings and fellowship offerings, your sheep and goats and your cattle. Wherever I cause my name to be honored, I will come to you and bless you."
מזבח אדמה תעשה לי וזבחת עליו עולותיך ושלמיך צאנך ובקרך בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך
Here, "שמי" (shmi) - “My name”; signifies the presence and honor of God associated with a specific location, often a sanctuary or altar.
Exodus 23:21 "Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him."
השמר מפניו ושמע בקלו אל תמר בו כי לא ישא לפשעכם כי שמי בקרבו
In this verse, "שמי" (shmi) - “my name”; represents God's authority and presence within His appointed representative, in this case, an angel.
Leviticus 22:32 "Do not profane my holy name. I must be acknowledged as holy by the Israelites. I am the LORD, who makes you holy."
ולא תחללו את־שם קדשי ונקדשתי בתוך בני ישראל אני יהוה מקדשכם
Here, "שם" (shem) - “the name”; emphasizes the sanctity and holiness of God's name, which must be respected and upheld by His people.
Ezekiel 36:23 "I will show the holiness of my great name, which has been profaned among the nations, the name you have profaned among them. Then the nations will know that I am the LORD, declares the Sovereign LORD, when I show myself holy through you before their eyes."
ונקדשתי בשמי הגדול המחולל בגוים אשר חללתם בקרבם וידעו הגוים כי אני יהוה נאם אדני יהוה בהקדשי בכם לעיניהם
In this context, "בשמי" (b'shmi) - “in/by my name”; represents God's reputation and honor, which will be vindicated and restored through His actions.
These are just a few examples of how "ושמי" is used in the Hebrew Bible. Its meaning can vary depending on the specific context.
Pre-Vowel Point System Text of Exodus 6:3:
ונקדשתי בשמי הגדול המחולל בגוים אשר חללתם בקרבם וידעו הגוים כי אני יהוה נאם אדני יהוה בהקדשי בכם לעיניהם
Options of Conversion:
- Traditional Word For Word Translation using u'shemi (וּשְׁמִ֣י):
And I appeared | to | Abraham | to | Isaac | and to | Jacob | as El | Almighty | and my name | YHWH | not | I made myself known | to them
- Alternate Word-For-Word Translation using v'shemi (וְשְׁמִ֣י):
And I appeared | to | Abraham | to | Isaac | and to | Jacob | as El | Almighty | and results of my name | YHWH | not | I made myself known | to | them
Understanding of the Alternate Option Using Proper English Grammar:
And I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, But the results of My name YHWH, I did not make known to them.
This Alternate Word-For-Word understanding aligns with the results of the promise that YHWH made in His name to Abraham that did not come to fruition until Moses' time over 400 years later. The Israelites finally saw the results of YHWH's Almighty hand in use against the false gods of Egypt.
ADDITIONAL INFOMATION:
There are a few examples of consecutive shvas in Hebrew, although they are indeed less common. Here are some instances where this occurs:
- Shva Nach (Silent Shva) Followed by Shva Na (Mobile Shva):
In certain grammatical constructions, a silent shva (shva nach) can be followed by a mobile shva (shva na), which is then pronounced. This happens when the first shva is under a guttural letter (א, ה, ח, ע) and the second is under a non-guttural letter.
Example: יִשְׁמָ֑עוּ (yishma'u) - "they will hear" (Genesis 3:8) - The shva under the shin (ש) is silent, while the one under the mem (מ) is pronounced.
- Two Shvas at the End of a Word:
When two shvas occur at the end of a word, both are typically silent. This is common in certain verb forms and feminine nouns.
Example: אִ֑שְׁתְּ (ishte) - "woman" (Genesis 2:23) - Both shvas are silent.
- Two Shvas within a Word (Rare):
In rare cases, two consecutive shvas can appear within a word, usually due to specific grammatical rules or for emphasis. These instances are often found in poetic or archaic texts.
Example: רַעְמְסֵס (Ra'amses) - a place name (Exodus 1:11) - The shva under the mem (מ) is silent, while the one under the sin (ס) is pronounced.
Applying to Exodus 6:3:
While these examples demonstrate the existence of consecutive shvas in Hebrew, their relevance to Exodus 6:3 depends on how we interpret the vav (ו) in "ושמי."
If we assume the Masoretic vocalization of "u'shemi" (with the shva), then the presence of two shvas is not an issue, as the first shva is silent.
However, if we opt for the alternative "v'shmi" (without the shva), the presence of two consecutive mobile shvas becomes relevant. While uncommon, it's not impossible, and could be argued as a unique case for emphasis or stylistic reasons.
Ultimately, the decision to accept the "v'shmi" reading and its resulting consecutive shvas depends on weighing various factors, including grammatical conventions, textual evidence, and the overall interpretation of the verse. The examples provided here demonstrate that such a sequence is not unprecedented in Hebrew, even if it is less frequent.
