Israel the Name

Final Draft Review

A Scripture-led discovery study

Show the Scripture. Follow the Names, works, and functions. Let the recognition markers identify the One.

Contents

1. The Question Returns at the Burning Bush

2. The Messenger in the Flame Speaks as Elohim

3. “I Have Seen” — “I Am Come Down to Deliver”

4. Preserved / Delivered: The Same H5337 Returns

5. Ehyeh and YHWH: The Name and the Memorial

6. “I Appeared ... as El Shaddai”

7. Redeemed: The Same H1350 Returns

8. Seven “I Will” Acts and the Recognition Promise

9. “Ye Shall Know That I Am YHWH Your God”

Exhibit A. Hebrew Word and Relationship Notes

1. The Question Returns at the Burning Bush#

Packet 3 ended with Moses anticipating the question Jacob had already asked beside the Jabbok: “What is his name?” The storyline has moved from one man receiving the Name Israel to that man’s descendants living under bondage in Egypt. The question of the Name now returns because the covenant God of Abraham, Isaac, and Jacob is about to act in history on behalf of the people who carry Jacob’s new Name.

Exodus 3:13 (KJV)

And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?

At Jabbok, Jacob asked the Person who blessed and named him to disclose His Name. At the bush, Moses asks what Name he is to carry back to the children of Israel. This time Scripture will answer with a dense cluster of role, identity, covenant history, and promised works.

2. The Messenger in the Flame Speaks as Elohim#

Exodus 3:2–6 (KJV)

And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

The first role-word is Angel — Hebrew malak, H4397 — meaning messenger. The word tells the reader how the Person is appearing and acting. But the narrative immediately adds the identifying markers: YHWH sees, Elohim calls from the bush, and the speaker says in the first person, “I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses then hides his face because he is afraid to look upon God.

Packet 2 already taught the reader to distinguish a role-word from identity: the Messenger can be called Messenger because He is sent with a message, while His own speech and works reveal who He is. Exodus 3 now intensifies that pattern. Messenger is the function in the scene; the speaker identifies Himself as the God of the fathers.

3. “I Have Seen” — “I Am Come Down to Deliver”#

Exodus 3:7–8 (KJV)

And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

The Person in the bush now states what He has perceived and what He will do: seen, heard, known, come down, deliver, and bring up. These are not generic attributes placed beside the Name. They are the promised works through which the covenant God is entering the crisis of Jacob’s descendants.

The wording also begins to recover an earlier marker from Jacob’s own encounter. The verb translated “deliver” in Exodus 3:8 is natsal — H5337, the same verb Jacob used at Peniel when he said that his life was preserved.

4. Preserved / Delivered: The Same H5337 Returns#

This is one of the places where the Hebrew word itself helps the reader recognize the continuing work. English changes the wording because the contexts differ; the Hebrew verb does not. The man who received the Name Israel said his life was preserved. Generations later, YHWH says He has come down to deliver Israel’s descendants.

This does not make every use of natsal identical in circumstance. It does something more useful for this study: it shows a repeated function. The One whose encounter left Jacob saying “my life is preserved” now announces preservation-deliverance for the people bearing Jacob’s Name.

5. Ehyeh and YHWH: The Name and the Memorial#

Exodus 3:13–15 (KJV)

And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

The Hebrew self-declaration is Ehyeh — אֶהְיֶה — H1961, the first-person form from the “be / become” verb family represented by hayah. The KJV renders the declaration “I AM THAT I AM” and then “I AM hath sent me.” In the very next sentence, Elohim gives the covenant Name YHWH — יהוה — H3068 and calls it His Name forever and His memorial to all generations.

Hosea 12:5 (KJV)

Even the LORD God of hosts; the LORD is his memorial.

Hosea’s interpretation of Jacob had already placed this word beside the wrestling-and-supplication story: YHWH is His memorial. Exodus now answers Moses’ Name-question with the same memorial language. The Hebrew noun is zeker — H2143. The Jacob story and the Exodus revelation are therefore being joined not merely by our recollection, but by Scripture’s own memorial vocabulary.

6. “I Appeared ... as El Shaddai”#

Exodus 6:2–5 (KJV)

And God spake unto Moses, and said unto him, I am the LORD: 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. And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.

The speaker now joins two of the study’s heaviest identity markers in one declaration. He says, “I am YHWH,” and then says that He appeared to Abraham, Isaac, and Jacob as El Shaddai. Packet 2 had already watched El Shaddai bless Jacob, reaffirm Israel, promise fruitfulness, nations, kings, land, and Seed. Exodus does not introduce a replacement deity. The same speaker reaches back to those patriarchal appearances and says: I appeared to them.

This is exactly how the recognition trail is supposed to work. A Name, title, or role is not floating alone. The Person identifies Himself by the fathers He appeared to, the covenant He established, the groaning He heard, the covenant He remembered, and now the works He is about to perform.

7. Redeemed: The Same H1350 Returns#

Genesis 48:15–16 (KJV)

And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

Exodus 6:6 (KJV)

Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:

Jacob had called the Messenger “the Angel which redeemed me”. The verb there is gaal — H1350. Exodus 6:6 uses the same verb when YHWH says, “I will redeem you.” The personal work has become the national work: the One Jacob remembered as Redeemer now places redemption inside the acts by which Israel will learn His covenant Name.

8. Seven “I Will” Acts and the Recognition Promise#

Exodus 6:6–8 (KJV)

Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

The declaration is framed by “I am YHWH” at the beginning and again at the end. Between those two declarations, the KJV stacks seven first-person covenant acts. The point is not merely the number. The point is how the text says Israel will know the One speaking: the Name is accompanied by the works that reveal the identity.

I will bring you out → I will rid / deliver you → I will redeem you → I will take you to Me for a people → I will be to you a God → I will bring you in → I will give it to you for an inheritance

Several of these actions recover markers already attached to Jacob: preservation / deliverance, redemption, blessing and multiplication into a people, and movement toward inheritance. Exodus is not merely adding new vocabulary. It is enlarging personal patriarchal works into the covenant work of the people called Israel.

9. “Ye Shall Know That I Am YHWH Your God”#

Exodus 6:7–8 (KJV)

And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

This sentence is the recognition promise that must now be carried forward intact: “I will be to you a God” and “ye shall know that I am YHWH your God.” The One speaking does not tell Israel to recognize Him by a detached label alone. He gives the Name, identifies Himself with the fathers, and then attaches the Name to the works He has promised to perform.

The identity-and-function stack is now much heavier than it was at Jabbok: Messenger in the fire → Elohim → God of Abraham, Isaac, and Jacob → Ehyeh → YHWH → El Shaddai → Preserver / Deliverer (H5337) → Redeemer (H1350) → covenant keeper → takes a people to Himself → becomes their God → brings them in → gives inheritance. Names, titles, and acts are converging around one continuing covenant Person.

The next movement will watch the recognition promise widen. Israel is not the only audience who will be told to know that He is YHWH. Egypt and, later, the nations will be confronted with the same pattern: YHWH declares what He will do, performs the marked work, and makes His identity known through the act.

Exhibit A. Hebrew Word and Relationship Notes#

These receipts preserve the principal Hebrew discoveries in Packet 4 while the main body keeps the recognition trail moving.