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"Then he said, 'Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.'"
- 3: 5, English Standard Version , see link below.
1 Summary:
"way" (and) "Mosheh" (Moses) "hayah" (happened to be) "ra'ah" (pasturing / shepherding) the "tson" (flock / sheep) of "Yithrow" (Jethro) his "chathan" (father in law), the "kohen" (priest) of Midian- and he "nahag" (led) the flock "'ahar" (behind) the desert, and came to "har" (mountain / hill) of "'Elohim" (God), "Choreb" (Horeb).
Remember, at the end of chapter two, the man's name was "Reuel" which is a known name from the line of Essau. This is the first use of the name Jethro in the OT.
Mount Horeb, Mount Sinai, Jabal Musa, is all the same hill. It is a prominent granite mountain in the incredibly rugged far south of the Sinai Peninsula between Egypt and Israel. At 7,500 feet is not the highest peak on the peninsula, or even in its local group of ancient volcanic mountains, which would be the nearby Mount Catherine which is over 8,600 feet tall.
There's a problem with the tradition that the mountain on the peninsula is the original "Mountain of God" that was in the 'back yard' of the Priest of Midian and where, later Moses receives the Law.
Egypt has claimed the bulk of the Sinai, known for its rich mines, since about 3000 BC. Ancient Midian is a known territory to the east across the Gulf of Aqaba on the Saudi peninsula. As Moses might have still had issues going back into the territory of the Pharaoh, where he was still wanted for murder, while herding sheep. Later, "on a mission from GOD", he obviously had no problem doing so.
There are other mountains worth discussing as The Mountain of GOD, or Moses, or The Law, or however you want to identify it. Such as Jabal Maqla (means Burnt Mountain for the covering of black igneous rock that forms the peak over otherwise brown stones) near the Jordanian border in north west Saudi Arabia, which stands over 7,600 feet tall, and the nearby Jabal al-Lawz which rises to over 8,300 feet. And those are in historical Midian, but Biblical Geography is a study for another time. But is basing one's opinion on what happened during the time of Moses on current political (and religious) ideology really a good idea?
Does it actually matter which mountain it really was? No, not in the least. Unless you happen to run the T-shirt concession at the tourist bus stop at the bottom of the hill on Sinai and it makes the news that the mountain across the water has been proven to be it.
2
"way" (and) "raah" (appear / shown / 'could see) "malak" (messenger / angel) of YHWH (The LORD) to him in "labbah" (flame / blaze (the only use of this form of the word in the OT)) of "esh" (fire) from the "tavek" (middle) of a "seneh" (bush (literally: 'bramble' a thorn bush like a blackberry)) - "way yar" (so he looked / saw), "hinneh" (behold / lo), 'the bush' was "ba'ar" (burned / burning) with "esh" (fire), but the bush was "ayin" (not / none / nothing / etc) "akal" (eaten / consumed / devoured).
Note, the last use of this Name for The LORD (and can be rendered as: Jehovah), which is exclusively Jewish, was in Genesis 49. We see it a lot from here on both by itself and in conjunction with other terms.
3 Paraphrase. Summary. Discussion....:
Moses talks to himself and decides to go check it out.
4
"way yar" (and when saw) YHWH "ki" (that) 'he' "sar" (turned / moved) to "raah" (look), then "qara" (called / spoke) to him "'Elohim" (GOD) from "tavek" (middle) of the "seneh" (bramble) and said, "Moseh" (Moses), "Moseh" (the name is repeated). "way yomer" (and he said), "hinneni" (behold (in this usage, he said "here!"))
5
"way yomer"(and He said), "al" (no / not / etc) "qarab" (approach / come near / etc) "halom" (here / this place) - "nashal" (remove / slip off / etc) "naal / naalah" (sandal / show) off 'your' "regel" (feet), "ki" (for) "maqom" (place / location) "'asher" (where / which) "attah" (you) "amad" (stand / are standing), "adamah" (land / ground) "qodesh" (holy / sacred) "hu / hi" (this).
6
"way yomer" (and He said) "anoki" (I Am) "'Elohim" ('the' God) of your "ab" (father), "'Elohim" ('the' God) of "'abraham", "'Elohim" ('the' God) of "yashaq" (Isaac), and "'Elohim" ('the' God) of "ya'aqob" (Jacob). And "sathar" (concealed / hide) Moses his "panim / paneh" (face) - for he was "yare'" (fear / afraid) to "nabat" (look / see / behold) "'Elohim".
Remember the phrase "I Am", it will come up again shortly, and several times in the Gospel of John, see 11 : 25 for example. And then later in Revelation 1 : 8 and 22 : 13.
7
And said "YHWH" (The LORD) "raoh ra'iti" (different forms of"raah" the same root word is repeated: 'I have' looked and seen') the "oniy" (misery / trouble) 'of my' "am" (people) in "mitsrayim" (Egypt), and their "tseaqah" ('cry for help') "shama" (heard / listened) "nagas" (oppressor / taskmaster (tyrant)), "ki" (for) I "yada" (know / perceive / understand) their "makob" (suffering / sorrow / anguish (implies a long period of time)) -
8
'so I have' "yarad" (descended / come down) to "natsal" (rescue / deliver (includes the idea of 'snatch away' / 'pluck')) out of "yad" (hands (includes 'power')) "mitsrayim" (Egypt), and to bring "alah" (up / ascend) from that land, to a "erets" (land) "towb" (good / pleasant / etc) and "rachab" (spacious / wide), a land "zub" (gushing / flowing (implies bountiful supply)) with "chalab" (milk) and "debash" (honey), to the "maqom" (place / location) of.....
Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites.
Most of these we've met before. The word Canaan refers to most of the region known as the Holy Land today west of the Jordan river, and includes most of the indigenous peoples that were there in this time. If a group wasn't identifiable as another tribe or people, they were called a Canaanite. Anthropologically at least part of them, along the coast, were the Phoenicians.
The Hittites were a rival empire to the Egyptians at this time. Their influence extended down into today's Israel and there is a record of a significant battle for the area between the two powers called the Battle of Kadesh between Pharaoh Ramesses II and King Muwatalli II in 1274 BC, which lead to what may have been the first official peace treaty ever signed. See links below.
The Amorites (Emorites). We last saw this word in a bit of boasting by Jacob in Genesis 48 : 22 when he claims to have taken land from them with his sword and bow. An act that was not recorded in the book, and is totally out of character for him. The people of that name were known to the Sumerians from around 2500 BC as having established several city-states including Mari, and Elba in today's Syria which were in the north-western part of the Amorite realm. They also ranged into Egypt and ruled part of a divided Egypt around 1600 BC holding power over the area of the Nile Delta.
The Perizzites are often mentioned in tandem with the Canaanites such as in Genesis 13 : 7 and 34 : 30 and even Judges 1 : 5. All the word means is "those that live in the country." Whether they were an organized tribe or kinship group is unknown but is likely.
The Hivites are something of a mystery. The Septuagint has their name as "Horite" which is a known people who lived south of the Dead Sea in the mountains of Seir, where the Nabataean's held power and was occupied by Ramsses III in around 1150 BC.
The people known as the Jebusites are most famous in the Bible for being the occupants of Jerusalem before David evicted them. It is unknown if the good priest-king Melchizedek was a Jebusite, but given the history of the region, Mel's people were probably long gone before the period we're discussing, and his own tribal affiliation is never mentioned. As far as archaeological or other objective ancient evidence of the Jebusites, there isn't any.
Of course there were others in the area, as we saw during the travels of Abraham, but this line-up of 'the usual suspects' gives enough of the flavor to make the point.
9
"attah" (now / at this time) "tseaqah" (outcry / 'cry for help') - of the "ben" (sons) of "Yisrael" Israel has come to me, and also, I have "raah" (seen / observed) "lachats" (oppression / affliction) with which Egypt "lachats" (oppressed / afflicted) them.
The repetition of the basic statement from the previous two verses is for emphasis. And when GOD has repeated Himself three times (see chapter 2 : 23 - 24), it's best to pay attention to it.
10
"attah" (now / at this time) "halak" (come / walk / proceed / etc) and I will "shalach" (send) 'you' to Pharaoh, that you "yatsa" (bring forth / out) my people, the sons of Israel out of Egypt.
And here we have YHWH literally giving Moses a "mission from God".
But - not so fast.
11
"way amar" (and / but said) Moses to "'Elohim", "mi" (who) "'anoki" ('am' I), "ki" (that) I "halak" (come / walk ...) to Pharaoh, the "yatsa" (bring forth / out) the sons of Israel out of Egypt.
In his objection, Moses almost exactly restates GOD's phrase. Except for two crucial words. He doesn't say "my people".
12
"way yomer" (and He said), "ki" (for / surely / indeed / etc) I "hayah" (to be /become / happen) "'im mak" (with / among / together) you. And this to you shall be "oth" (sign / mark / miracle) that I "shalach" (have sent) you: when "yatsa" (come out / go forth / etc) the people out of Egypt, you "abad" (serve / perform) "'Elohim" on this "harar" (mountain).
13
And said Moses to God..... and I say the "'Elohim" of your fathers has sent me to you. And they say 'what is His name?' what shall I say to them?
14
..... "'ehyeh 'aser 'ehyeh" (I AM who I AM) - "way yomer" (and He said), thus shall you say to the sons of Israel, I AM sent me to you.
Remember what we said about that phrase in verse 6?
15
And said GOD to Moses, "koh" (so / here / thus) shall you say to the sons of Israel, "YHWH 'Elohim" (the LORD GOD) the God of ..... has sent me to you, this is My Name, "olam" (eternity / everlasting / perpetual) and this is My "zeker" (Memory / remembrance / memorial) to "dor" (generations / ages / posterity).
16 - 18 Summary:
God tells Moses to go gather the elders of Israel and tell them what happened and what the plan is and they'll listen to him. Then he's to take them to the King of Egypt and repeat the story and say 'let us go' "na" (pray / please) "derek" (journey / way) three days into "midbar" (desert / wild land) that we "zabach" (slaughter / sacrifice) to "YHWH 'Elohim".
19 Comment and analysis:
This verse begins with something that is a misstatement in the 1611 King James translation, and we're not talking about the double negative:
"And I am sure that the King of Egypt will not let you goe, no not by a mightie hand." (see link below)
To a modern reader if a person says they are "sure of something" there is a chance that they are mistaken, perhaps because they formed their opinion without complete information, or whatever, but their surety is still subject to error. In this verse, the statement is from GOD. Unintentional error and missing information is not part of the picture. Most other English translations get it right.
"I "yada" (know) that...."
God tells Moses that the 'king of Egypt' will not let them go.... "welo" (without / else / etc) "yad" (hand / authority / strength) "chazaq" (strong / mighty / powerful)....
He just told Moses that the king will need some 'persuasion'.
20
... "shalach" (reach 'out' / send 'out') my "yad" (hand), and "nakah" (strike / hit / beat (with intent to cause harm or kill (the same word used in Moses's encounter with an Egyptian in chapter 2))) the Egyptians with "pala" (wonders / miracles (includes the idea that what happens requires great power)) which I will do in "qereb" (middle / center). And after that, he'll let you go.
it sounds so simple, right?
21
And I will "nathan" (give) "chen" (grace / favor) "am" (people) "zeh" (this) in the "ayin" (eyes / sight) of the Egyptians 'when it comes to pass', "ki" (when) you go, you shall not go, "reqam" (empty handed / empty / void).
22
"wey" (and) "shaal" (ask / request (includes the idea of a 'demand')) every "ishshah" (woman / wife) of their "shaken 'and' quwr bayith" ('gentile (implied)' woman 'of same household' / boarders / servants /etc) for "keli" (items / utensils / vessels / etc) of "keseph" (silver (includes 'money')), and of "zahab" (gold), and "simlah" (garments / robes) - and you shall put them on your 'children' - so you shall "natsal" (spoil / recover / take out) of Egypt.
The message here is that Egypt spent four hundred years making money off them. It's time for payback... with interest due.
End Chapter 3
Selected Resources:
All links will open in a new tab/window, all were working as of original date of posting:
Interlinear English / Hebrew: Chapter 3 https://biblehub.com/interlinear/exodus/3.htm
https://www.kingjamesbibleonline.org/1611_Exodus-Chapter-3/
The English Standard Version https://www.biblegateway.com/passage/?search=Exodus%203&version=ESV
"The Egyptians and Hittites fought a great chariot battle at Kadesh in 1274 BC. At stake was control of the near east"
https://warfarehistorynetwork.com/article/battle-of-kadesh-clash-of-the-chariot-armies/
The First Recorded Peace Treaty In History https://egypt-museum.com/the-first-recorded-treaty-in-history/
NOTE: The Bible Study Lesson presented above is posted as a reference document to begin a conversation of the topic. And that's it. Please accept it at such.
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