| 3:1 |
'Sinai' is also known as 'Horeb' ('desolate place'). The names appear to be interchangeable although some say Horeb refers to the range of mountains and Sinai to the peak and others, vice versa.
'the holy mountain' indicates that it was a sacred place for the Midianites. The exact location is unknown. It would be believed that a god dwelt upon a mountain whose top reached into heaven (see 'Culture' section).
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| 3:2 |
'The angel of the Lord' appears as fire but it is God himself who speaks to Moses as in Genesis 16:7,13. At times 'angel of the Lord' seems to become God himself. The title was probably introduced to avoid the suggestion of the direct physical appearance of God. God discloses himself indirectly, through the person of a messenger.
'Flame' - in the Old Testament / Hebrew Bible God's appearance before people is often associated with fire. It is the least material of the elements and when it shoots up, it seems to make a link between heaven and earth.
'Bush' - the Hebrew word for bush (seneh) is similar in sound to Sinai. The author probably intends a play on words. What actually happened? Some scholars seek a rational explanation of the miracle e.g. perhaps it was an electrical phenomenon due to volcanic activity. Others suppose a symbolic interpretation, where a bush glinting with blossom or sunshine symbolised for Moses the idea of himself as receiving a revelation from God. It is thought that had there been an actual bush of revelation, Moses would have brought Israel back to it but the bush is not heard of again.
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| 3:5 |
'Take off your sandals' - this was an ancient gesture of respect and reverence when standing in a holy place (see also Josh 5:15). The Old Testament / Hebrew Bible priests performed their duties barefoot perhaps to avoid pollution of a sacred place or it may have been a custom continued from when people habitually went barefoot. Muslims, Hindus and Sikhs remove their shoes when entering their places of worship.
'Holy' - the presence of God makes the place holy.
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| 3:6 |
Moses covers his face in awe and fear because it was believed that if you saw God it could be a fatal experience perhaps because of the contact of God's purity with human imperfection (see also Exodus 33:20; Judges 13:22). The God to whom Moses is to introduce his people is no new God but the one who had been worshipped by the ancestors of his race. (But see section on 'Theological Issues - When did belief in the Jewish and Christian God Yahweh begin?')
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| 3:7 |
Just as Moses had gone into action when he saw oppression, so now God is moved to intervene.
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| 3:8 |
This is a reaffirmation of the promise of the land of Canaan, previously made to the ancestors Abraham (Genesis 12:1f); Isaac (Genesis 26:24) and Jacob (Genesis 48:15-16).
'A land flowing with milk and honey' means that it appeared rich and fertile in contrast to the arid desert areas the Israelites were used to. The 'honey' could be a syrup from dates (see also Deuteronomy 12:5; Numbers 16:13) or grape-juice boiled down to a syrup.
'Canaanites'. Canaan was the name of the land later called Israel and then Palestine. The name derived from the purple dye made there for colouring expensive cloth. Canaanite culture was very influential. The peoples of Canaan were clans or communities of varied racial origin and included:
- 'Hittites' - sometimes used as a general name for the Canaanites. They were part of the population of Canaan before the Israelites arrived. They were descendants of Heth (Genesis 10:15). They established a great empire centred on modern Turkey. The clan in Canaan was only loosely related to this.
- 'Amorites' - again sometimes the term was used to include the whole population of Canaan at that time. They were one of the main groups living in Canaan before the arrival of the Israelites, having migrated there from Mesopotamia.
- 'Perizzites' ('villagers') - lived in central Palestine before the Israelites arrived.
- 'Jebusites' - lived in and around Jerusalem before the Israelites arrived (2 Samuel 5:6-19).
- 'Hivites' - settled in Gibeon.
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| 3:11-12 |
Moses' first difficulty. In contrast with his former impulsiveness, Moses now shrinks from the task laid on him. Later prophets likewise hesitate to respond to their calls e.g. Jeremiah 1:6 and Gideon, Judges 6:15. But God gives the assurance of his continuing presence.
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| 3:12 |
What proof (sign)? It is debated what exactly is referred to by this 'proof'. There are two interpretations:
- It could refer, as the text implies, to the future when Israel will congregate on the mountain worshipping God. But usually a sign is given after the promise but before its fulfilment. But this reference to a sign may have come about because of subsequent events on Sinai and a link was then made between the burning bush and the other devouring fire.
- The sign really refers to the 'burning' bush but it has got displaced and has been put before Moses call whereas it should have been after, to guarantee the authenticity of God's call of Moses.
One scholar, Childs, paraphrases the narrative like this:
'This burning bush is a sign that it is I who send you, and it is your guarantee that when you have rescued the people from Egypt, you will worship God on this same mountain.'
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| 3:13 |
Moses' second difficulty - 'What is his name?'
These verses (13-16) have caused much debate, for example:
- Why does Moses put his question in this way?
- Have the people forgotten the name of their God?
- How does the giving of the name validate Moses' claim to divine revelation?
- Is v 14 an answer or a refusal to answer?
- There is no agreement on the exact meaning of the name 'YHWH'.
All the gods of other peoples had personal names. In early religion it was thought necessary to know the deity's name before cultic relations could be entered into and Moses wished to enter into such relations. The name was also indicative of the character. Moses needed to be able to convince his fellow Hebrews that a reality lay behind the experience at the bush. In chapter 6 verses 2-3 God tells Moses that he had previously made himself known to the Patriarchs not as 'the Lord' but as 'Almighty God'.
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| 3:14 |
'I am who I am' - 'I am' sounds like the Hebrew name YHWH, traditionally but wrongly represented as Jehovah. Yahweh is translated by 'the Lord'. The meaning of the root is capable of several etymological explanations such as 'be', 'cause to be' and 'cause to fall'. (See section on 'Theological Issues - God's Name' ). It is suggested that this verse is a later addition as v.15 follows logically from v.13 and avoids the repetition.
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| 3:16 |
'Leaders'. Literally 'elders', the respected older men, traditionally heads of families and clans who served as judges and were military leaders.
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