23:20 1 “I am going to send 2 an angel 3 before you to protect you as you journey 4 and to bring you into the place that I have prepared. 5
34:11 “Obey 8 what I am commanding you this day. I am going to drive out 9 before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.
1 sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.
2 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.
3 sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.
4 tn Heb “protect you in the way.”
5 tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).
6 tn Heb “behold, look.” Moses should take this fact into consideration.
7 sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”
8 tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.
9 tn Again, this is the futur instans use of the participle.