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  • PARALLEL BIBLE - Exodus 6:3


    CHAPTERS: Exodus 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40     

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    King James Bible - Exodus 6:3

    And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

    World English Bible

    and I appeared to Abraham, to Isaac, and to Jacob, as God Almighty; but by my name Yahweh I was not known to them.

    Douay-Rheims - Exodus 6:3

    That appeared to Abraham, to Isaac, and to Jacob, by the name of God Almighty; and my name ADONAI I did not shew them.

    Webster's Bible Translation

    And I appeared to Abraham, to Isaac, and to Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

    Original Hebrew

    וארא
    7200 אל 413 אברהם 85  אל 413  יצחק 3327  ואל 413  יעקב 3290  באל 410  שׁדי 7706  ושׁמי 8034  יהוה 3068  לא 3808  נודעתי׃ 3045

    SEV Biblia, Chapter 6:3

    y me aparecí a Abraham, a Isaac y a Jacob como Dios Omnipotente, mas en mi Nombre el SEÑOR (YHWH ) no me notifiqué a ellos.

    Clarke's Bible Commentary - Exodus 6:3

    Verse 3. By the name of
    God Almighty] yd la EL-SHADDAL, God All-sufficient; God the dispenser or pourer-out of gifts. see on "Gen. xvii. 1.

    But by my name JEHOVAH was I not known to them.] This passage has been a sort of crux criticorum, and has been variously explained. It is certain that the name Jehovah was in use long before the days of Abraham, see Gen. ii. 4, where the words hwhy µyhla Jehovah Elohim occur, as they do frequently afterwards; and see Gen. xv. 2, where Abraham expressly addresses him by the name Adonai JEHOVAH; and see Genesis xv. 7, where God reveals himself to Abraham by this very name: And he said unto him, I am JEHOVAH, that brought thee out of Ur of the Chaldees.

    How then can it be said that by his name JEHOVAH he was not known unto them? Several answers have been given to this question; the following are the chief:-1. The words should be read interrogatively, for the negative particle al lo, not, has this power often in Hebrew. "I appeared unto Abraham, Isaac, and Jacob by the name of God Almighty, and by my name Jehovah was I not also made known unto them?" 2. The name JEHOVAH was not revealed before the time mentioned here, for though it occurs so frequently in the book of Genesis, as that book was written long after the name had come into common use, as a principal characteristic of God, Moses employs it in his history because of this circumstance; so that whenever it appears previously to this, it is by the figure called prolepsis or anticipation. 3. As the name hwhy JEHOVAH signifies existence, it may be understood in the text in question thus: "I appeared unto Abraham, Isaac, and Jacob by my name God Almighty, or God All-sufficient, i.e., having all power to do all good; in this character I made a covenant with them, supported by great and glorious promises; but as those promises had respect unto their posterity, they could not be fulfilled to those fathers: but now, as JEHOVAH, I am about to give existence to all those promises relative to your support, deliverance from bondage, and your consequent settlement in the promised land." 4. The words may be considered as used comparatively: though God did appear to those patriarchs as JEHOVAH, and they acknowledged him by this name, yet it was but comparatively known unto them; they knew nothing of the power and goodness of God, in comparison of what the Israelites were now about to experience.

    I believe the simple meaning is this, that though from the beginning the name JEHOVAH was known as one of the names of the Supreme Being, yet what it really implied they did not know. yl la El-Shaddai, God All-sufficient, they knew well by the continual provision he made for them, and the constant protection he afforded them: but the name hwhy JEHOVAH is particularly to be referred to the accomplishment of promises already made; to the giving them a being, and thus bringing them into existence, which could not have been done in the order of his providence sooner than here specified: this name therefore in its power and significancy was not known unto them; nor fully known unto their descendants till the deliverance from Egypt and the settlement in the promised land. It is surely possible for a man to bear the name of a certain office or dignity before he fulfills any of its functions. King, mayor, alderman, magistrate, constable, may be borne by the several persons to whom they legally belong, before any of the acts peculiar to those offices are performed. The KING, acknowledged as such on his coronation, is known to be such by his legislative acts; the civil magistrate, by his distribution of justice, and issuing warrants for the apprehending of culprits; and the constable, by executing those warrants. All these were known to have their respective names, but the exercise of their powers alone shows what is implied in being king, magistrate, and constable. The following is a case in point, which fell within my own knowledge.

    A case of dispute between certain litigious neighbours being heard in court before a weekly sitting of the magistrates, a woman who came as an evidence in behalf of her bad neighbour, finding the magistrates inclining to give judgment against her mischievous companion, took her by the arm and said, "Come away! I told you you would get neither law nor justice in this place." A magistrate, who was as much an honour to his function as he was to human nature, immediately said, "Here, constable! take that woman and lodge her in Bridewell, that she may know there is some law and justice in this place." Thus the worthy magistrate proved he had the power implied in the name by executing the duties of his office. And God who was known as JEHOVAH, the being who makes and gives effect to promises, was known to the descendants of the twelve tribes to be THAT JEHOVAH, by giving effect and being to the promises which he had made to their fathers.


    Matthew Henry Commentary

    Verses 1-9 - We are most likely to prosper in attempts to glorify God, and to be useful to men, when we learn by experience that we can do nothing of ourselves; when our whole dependence is placed on him, and our onl expectation is from him. Moses had been expecting what God would do but now he shall see what he will do. God would now be known by his name Jehovah, that is, a God performing what he had promised, an finishing his own work. God intended their happiness: I will take yo to me for a people, a peculiar people, and I will be to you a God. Mor than this we need not ask, we cannot have, to make us happy. He intended his own glory: Ye shall know that I am the Lord. These goo words, and comfortable words, should have revived the droopin Israelites, and have made them forget their misery; but they were s taken up with their troubles, that they did not heed God's promises. By indulging discontent and fretfulness, we deprive ourselves of the comfort we might have, both from God's word and from his providence and go comfortless.


    Original Hebrew

    וארא 7200 אל 413 אברהם 85  אל 413  יצחק 3327  ואל 413  יעקב 3290  באל 410  שׁדי 7706  ושׁמי 8034  יהוה 3068  לא 3808  נודעתי׃ 3045


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30

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