Exodus 3:6

3:6 He added, “I am the God of your father, ¹  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ²  at God.

Exodus 28:25

28:25 the other ³  two ends of the two chains you will attach to the two settings and then attach them ⁴  to the shoulder pieces of the ephod at the front of it.

Exodus 28:27

28:27 You are to make two more ⁵  gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Exodus 34:6

34:6 The Lord passed by before him and proclaimed: ⁶  “The Lord, the Lord, ⁷  the compassionate and gracious ⁸  God, slow to anger, ⁹  and abounding in loyal love and faithfulness, ¹⁰ 

Exodus 34:30

34:30 When Aaron and all the Israelites saw Moses, the skin of his face shone; ¹¹  and they were afraid to approach him.

Exodus 39:18

39:18 the other ¹²  two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it.

Exodus 39:20

39:20 They made two more ¹³  gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

¹ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

² tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

³ tn Here “the other” has been supplied.

⁴ tn Here “them” has been supplied.

⁵ tn Here “more” has been supplied.

⁷ tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

⁸ sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

⁹ tn See Exod 33:19.

¹⁰ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

¹¹ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

⁹ tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.

¹¹ tn Here “other” has been supplied.

¹³ tn Here “more” has been supplied.