jeffrey1 wrote: Are you saying that the statement I made in reference to Ehyeh being the true name of creator is incorrect? Please explain.Torah clearly states that this is the name that Moshe/Moses or whatever you choose to call him was given ,not once not twice as Moshe seemed a bit slow on the uptake here and Ehyeh got somewhat impatient. He did make it clear though that this was the name to give to Israel and to be known by for all generations to come. 1
“
I am sending you out (salah – dispatching)
to Pharaoh to bring (yasa’)
My family (‘ani ‘am – My people)
, the Children (ben)
of Yisra’el (Yisra’el –
from ‘ysh sarah ‘el, individuals who engage and endure with God)
out of (min)
the Crucible of Egypt (mitsraym).
And Moseh said to the Mighty One (‘elohym –
God)
, ‘Who (my)
am I (‘aoki)
that (ky)
I should go (halak – walk)
to (‘el)
Pharaoh and thereby (ky)
bring out (yasa’ – deliver)
the Children of Yisra’el
from (min)
the Crucible of Egypt (mitsraym)?
“
He [God Almighty]
said (‘amar – promised)
, ‘Indeed (ky – be
assured)
, I will be (‘ehayah – I will exist)
with (‘im – alongside in an associated
interactive relationship near)
you (‘atah).
And this (zeh)
is your sign (‘owth – miraculous non-verbal symbol and
signal)
that indeed (ky)
I have sent you (salah – dispatched you).’
“
In (ba)
the process of bringing (yasa’ – delivering)
the (ha)
people (‘am –
family)
out of (min – from)
the Crucible of Egypt (Mitsraym)
, you (‘atah)
shall serve with (‘abad ‘eth – work with)
God (‘elohym)
upon (‘al)
this (zeh)
mountain (har).’
And Moseh said to God (ha ‘elohym – the Mighty One)
, ‘Now look, if(hineh)
I go (bow’ – come)
to the Children (ben – sons)
of Yisra’el (Yisra’el –
those who strive and struggle with, persist, engage, and endure with, who
persevere with and are empowered by God)
, and say (‘amar)
to them, “The God(‘elohym – Mighty Ones)
of your fathers (‘ab)
sent me out (salah)
to (‘el)
you(‘atem)
, and they ask (‘amar – question)
me, ‘What (mah)
is His (hu)
personal
and proper name (shem)
,’ what (mah)
shall I say (‘amar)
to (‘el)
them?”’“God (‘elohym)
said (‘amar – answered and
I’ – ( ֶא ְה יֶ ה) ‘.ehayah’ (ֲא ֶשׁ ר) asher’ ( ֶא ְה יֶ ה) promised)
to (‘el)
Moseh, ‘ehayah
Am Who I Am,’” or “‘
I Am associated with existence,’
He said (‘amar),
‘Tell (‘amar)
the Children of Yisra’el, “I Am (‘ehayah –
first person singular of the verb hayah, meaning I exist)
has sent (salah)
me to
you.”’God (‘elohym)
, moreover (‘owd – besides this and
in addition)
, said (‘amar – declared)
to (‘el)
Moseh, ‘You shall say (‘amar)
this(koh)
to (‘el)
the Children of Yisra’el (beny yisra’el – children who strive and
struggle with, those who persist and endure with, those who persevere with and
are empowered by God)
, “Yahowah ( - hwhy - י ה ו ה)
, God (‘elohym)
of
your fathers (‘ab)
, God of ‘Abraham, God of Yitschaq, and God of Ya’aqob,
sent (salah)
me (‘any)
to (‘el)
you (‘atem).”
This (zeh)
is My (‘any)
personal
and proper name (shem)
forever (la ‘olam – for all time and into eternity)
. This(zeh)
is My (‘any)
memorial, My renown name (zeker – commemoration,
inheritance right, symbol, sign, signature, maxim, (and most importantly), the way
I want to be recalled, remembered and known)
in all dwelling places, homes (dowr)
, times, and generations (dowr).’
Go to (halak – walk to)
and (wa)
gather together (‘asap)
the elders(zaqen)
of the Children of Yisra’el, and say to them, ‘Yahowah ()
, God(‘elohym)
of your fathers (‘ab)
, has appeared (ra’ah – has become visible,
revealing Himself)
to me, the God of ‘Abraham, God of Yitschaq, and God of
Ya’aqob, saying (‘amar)
to them, “He has noticed (paqad - observed and paid
attention to your summons)
, and has taken into account (paqadeti)
, what is
being done (‘asah)
to you (la ‘atem)
in (ba)
the Crucible of Egypt (mitsraym)
and He promises (‘amar – says)
that He will lift you up and withdraw you (‘alah ‘eth ‘atem)
from (min)
misery and persecution (‘ony – affliction and
suffering, harassment and poverty, being mishandled and put down, oppression
and suppression)
in the realm (‘erets – land and nation) of the Crucible of
Egypt (mitsraym)
and to a land (‘erets – realm)
…flowing with milk and
honey.”’And they will listen and respond to (shama’ – hear and pay
attention to)
the sound of your voice (qowl ‘atah)
, and to your arrival (wa bow’
‘atah)
, and the elders of the Children of Yisra’el will go to the king (melek –
political and religious dictator)
of Egypt and say (‘amar – speak these words and
tell him
), ‘Yahowah (), God (‘elohym)
of the Hebrews (‘Ibryym)
has met(qarah – held a meeting)
with (‘al – among and on behalf of)
us (nahu)
. Please(na’)
let us go out, walking a three-day path (halak derek saloset yowmym –
walk out of here following a route which will require three days)
into (ba)
the(ha)
desert (midabar – wasteland, barren wilderness, and lifeless place)
to offer a
sacrifice (zabah – slaughter a sacrificial lamb)
to (la – according to and on behalf
of)
Yahowah ()
, our (nahu)
God (‘elohym).
Funny how you stop after Ehayah and ignore where God goes on to say tell them that YAHOWAH, yod hey waw hey, was his personal and proper name, the name bu which he wants to be known in all dwelling places and for all time.
God's name appears as Yahowah 7,000 times in the Scriptures. In Exodus 3:14 ehayah is not called a name, God simply tells Moshe to say that ehayah has sent him, and then goes on in the very next verse to tell him to say that Yahowah God's of your fathers has sent him, and then goes on further to say that Yahowah is His name. So god never calls ehayah His name, and then says that Yahowah is His name for all times, and you dismiss and demean Yahowah and cling to ehayah.
Ehayah appears only three times in all of Scripture. Twice in Exodus 3:14 the first time used as a verb, and the second used as a noun being a title. It is used again in Hosea 1:9 as a noun, but not as a title. And I say it was used the second time in Exodus 3:14 as a title because the very next statement out of God's mouth is that His name is Yahowah and that is His name for all time so it is clearly not a name when used in the previous statement.
