3:1 Jethro See note on Exod 2:18.

to the west of The Hebrew word used here is achar—meaning “back” or “behind.” Directional observations in the ot are made from an eastward orientation, so the direction to the back is west.

to Horeb The name Horeb might be a synonym for Sinai—or, since the word means “desolate” or “dry,” it could describe the arid region in which Mount Sinai was located.

the mountain of God The location of Mount Sinai is not precisely identified in the ot. Horeb was either located on the east side of the Gulf of Aqaba or the west side of the gulf, just south of Canaan. In other biblical texts, Mount Horeb (or Sinai) is located in close southern proximity to Canaan (see Hab 3:3; Deut 33:2; Judg 5:4–5).

3:2 the angel of Yahweh Either an embodiment of Yahweh Himself or an angelic representative of Yahweh. This particular angel appears prominently throughout Genesis (Gen 16:7–11; 21:17; 22:11–15; 24:7, 40, 28; 31:11). While the Angel of Yahweh is distinguished from Yahweh, the text often blurs or fuses their identities (see Gen 48:15–16; compare Exod 23:20–23; Judg 2:1–3). Moses’ encounter involves the angel of Yahweh and God Himself, identified in Hebrew by the names yahweh and elohim (Exod 3:2–4). On the Angel of Yahweh, see Gen 16:7 and note; 48:16 and note.

Old Testament Godhead Language

Theophany in the Old Testament

Old Testament Theophanies Table

fire Fire is frequently associated with divine presence and divine encounters, both in the ot and other ancient Near Eastern religions (e.g., Gen 15:17; Exod 24:17; Ezek 1:27).

Fire as a Motif of Divine Presence

a bush The Hebrew word used here, seneh, occurs elsewhere only in Deut 33:16. It is likely a wordplay on the term “Sinai.”

3:4 God called to him As in many other ot instances, Moses’ divine encounter results in his becoming the person through whom God will dispense revelation, and on whose behalf God will act (compare Gen 6:9; 12:7; 18:1).

Prophetic Commissioning and the Divine Presence

Moses, Moses At various points in the ot, a repeated personal name is used to signal a divine encounter (compare Gen 22:11; 46:2; 1 Sam 3:10).

3:5 holy ground See Josh 5:13–15. The idea of physical ground being sanctified or made holy by divine presence is not unique to Israel; it follows from the ancient Near Eastern belief that a mountain was a divine abode or the location from which God (or the gods) ruled. It is also linked to broader concepts, such as holiness and cosmic geography (compare Gen 11:1–9; Deut 32:8–9; compare Deut 4:19–20; 2 Kgs 5:17–19).

3:6 the God of your father Exodus uses this epithet (with the singular “father”) only here. Genesis uses it five times, but Exodus and Deuteronomy prefer “the God of your fathers” (plural). Here and at Exod 3:15–16, the references to God encompass the three patriarchs of Gen 12–50 and link their covenant protector, God Himself, to all of Israel.

3:7 because of their oppressors See Exod 2:9–14.

I know their sufferings See 2:23–24.

3:8 flowing with milk and honey A common description of Canaan’s abundance.

the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites These names appear in other lists of the people who lived in the promised land prior to Israelite occupation. The most comprehensive list—Gen 15:19–21—includes 10 people groups.

3:12 sign for you The relationship between these two statements is grammatically unclear, making interpretation difficult. It seems odd that God would give a reassuring sign to Moses only after he left Egypt. However, He may be referring to the burning bush, meaning that the encounter at the bush—or the miracle of the bush itself—was the sign given to Moses that God would be with him.

mountain See Exod 3:1–2.

3:13 What is his name It is unlikely that the Israelites do not know the name of the God they worship, or that they were ignorant of the names used by their ancestors for God. For example, 6:3 demonstrates that the Israelites knew of the name “El-Shaddai.” Since divine names—and place names associated with divine appearances—often revealed events in the patriarchal stories (e.g., Gen 14:19–20; 16:13–14; 32:30–31), this question is the equivalent of asking what new thing God revealed.

3:14 I am that I am The revelation of the personal name of God—Israel’s Creator (Exod 3:15). In Hebrew, the phrase “I am” is ehyeh—a different spelling from yhwh (“Yahweh”). The relationship between ehyeh and yhwh (called the Tetragrammaton) is not entirely clear, but both involve the consonants y and h in the same order and yhwh is used throughout this passage, indicating that both are names for the God of Israel (e.g., vv. 4, 7, 15, 16). It seems that the spelling of yhwh recalls the revelation here.

Names of God in the Old Testament Table

3:15 This is my name forever The name God revealed to Moses is the name by which He wishes to be known in Israel. It marks Him as the divine Creator of the nation.

3:16 the elders of Israel Since these elders already exist, they are not the judges Moses installs at the behest of Jethro (ch. 18) or priests (the priesthood was created after the exodus; see chs. 28–30). These are Israel’s tribal leaders (e.g., 4:29; 12:21; 18:12; 24:1; Num 11:16, 25).

3:18 the Hebrews See note on Gen 14:13.

let us sacrifice Egyptians sometimes allowed slave laborers to participate in worship holidays. This request—and Pharaoh’s refusal to grant it—may have been included to emphasize Pharaoh’s cruelty and stubbornness.

3:19 a strong hand The Hebrew word for “hand,” yad, is often used metaphorically for “power” (see Exod 3:8, 20). The story will soon reveal who has the greater power.

3:20 all of my wonders Pharaoh will relent only after God has done a series of mighty acts.

3:22 you will plunder Egypt Echoes Gen 15:14.