Let us consider the text of Shemot (Exodus) 6:3, a verse that has been claimed to have been interpreted in error. The text reads as follows:
Shemot (Exodus) 6:3
And I appeared unto El-Avraham, unto El-Yitschaq, and unto El-Ya`aqov, by the name of EL SHADDAI, but by my name YAHUAH was I not known to them.
The criticism expressed is that the phrase should finish with a question mark, rather than a period, to read as follows:
And I appeared unto El-Avraham, unto El-Yitschaq, and unto El-Ya`aqov, by the name of EL SHADDAI, but by my name YAHUAH was I not known to them?
However, in reading the underlying Hebrew, this does not appear to be the meaning of the concept expressed. Before we discuss this, it is worth noting that the term EL SHADDAI is not a name, and most certainly, not the name. EL SHADDAI has been often interpreted as God Almighty; however, a better understanding is he who placed the boundaries of existence (who said enough!).
Take a look at the transliterated Hebrew of this phrase:
V’ra’ah (And discern) El-Avraham, El-Yitshaq, v’El-Ya’aqov, b’EL SHADDAI, v’shemi (and my name) YAHUAH lo (no) yada’athi (my knowledges).
Before considering how this phrase might be more carefully translated, consider its context:
Shemot (Exodus) 6:1-3
THEN YAHUAH said unto Mosheh, Now shall you see what I will do to Phar`oh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. 2 And ELOHIYM spoke unto Mosheh, and said unto him, I am YAHUAH: 3 And I appeared unto El-Avraham, unto El-Yitschaq, and unto El-Ya`aqov, by the name of EL SHADDAI, but by my name YAHUAH was I not known to them.
In this verse, YAHUAH is clarifying his name to Mosheh. Verse three might be better understood if the structure was set forth thusly: And I appeared unto El-Avraham, unto El-Yitschaq, and unto El-Ya`aqov, by the name of EL SHADDAI I was not known to them, but by my name YAHUAH.
This kind of construction makes the phrase much more understandable; however, it may not carefully reflect what is actually being said in this passage, which I believe is better stated as follows:
Discern, El-Avraham, El-Yitshaq, and El-Ya’aqov: in EL SHADDAI my name YAHUAH is not known.
This phrase may also be expressed in the past tense:
As discerned El-Avraham, El-Yitshaq, and El-Ya’aqov: in EL SHADDAI my name YAHUAH was not known.
So, as can be seen with a careful reading of the Hebrew, the concept that is expressed in this passage is that the name YAHUAH is not found in the title EL SHADDAI. The phrase does not discuss whether Avraham, Yitshaq, or Ya’aqov knew the name; but whether the name could be discovered in the title EL SHADDAI.
This, of course raises the chief issue about which the Eth Cepher was initially created: to set forth the sacred name in the English language, that the speaker of English might know the name.
Mishlei (Proverbs) 30:4
Who has ascended up into heaven, or descended? who has gathered the wind in his fists? who has bound the waters in a garment? who has established all the ends of the earth? what is His name, and what is His Son's name, if you can tell?
His name: YAHUAH
His Son’s name: YAHUSHA