Exodus 3:2-6

3:2 The angel of the Lord ¹  appeared ²  to him in ³  a flame of fire from within a bush. ⁴  He looked ⁵  – and ⁶  the bush was ablaze with fire, but it was not being consumed! ⁷  3:3 So Moses thought, ⁸  “I will turn aside to see ⁹  this amazing ¹⁰  sight. Why does the bush not burn up?” ¹¹  3:4 When the Lord ¹²  saw that ¹³  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ¹⁴  And Moses ¹⁵  said, “Here I am.” 3:5 God ¹⁶  said, “Do not approach any closer! ¹⁷  Take your sandals off your feet, for the place where you are standing is holy ¹⁸  ground.” ¹⁹  3:6 He added, “I am the God of your father, ²⁰  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ²¹  at God.

Exodus 14:19

14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar ²²  of cloud moved from before them and stood behind them.

Exodus 32:34

32:34 So now go, lead the people to the place I have spoken to you about. See, ²³  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ²⁴ 

Exodus 33:2

33:2 I will send an angel ²⁵  before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. ²⁶ 

Exodus 33:14

33:14 And the Lord ²⁷  said, “My presence ²⁸  will go with you, ²⁹  and I will give you rest.” ³⁰ 

Genesis 48:16

48:16 the Angel ³¹  who has protected me ³² 

from all harm –

bless these boys.

May my name be named in them, ³³ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Numbers 20:16

20:16 So when we cried to the Lord, he heard our voice and sent a messenger, ³⁴  and has brought us up out of Egypt. Now ³⁵  we are here in Kadesh, a town on the edge of your country. ³⁶ 

Joshua 5:13

Israel Conquers Jericho

5:13 When Joshua was near ³⁷  Jericho, ³⁸  he looked up and saw a man standing in front of him holding a drawn sword. ³⁹  Joshua approached him and asked him, “Are you on our side or allied with our enemies?” ⁴⁰ 

Joshua 6:2

6:2 The Lord told Joshua, “See, I am about to defeat Jericho for you, ⁴¹  along with its king and its warriors.

Psalms 91:11

91:11 For he will order his angels ⁴² 

to protect you in all you do. ⁴³ 

Isaiah 63:9

63:9 Through all that they suffered, he suffered too. ⁴⁴ 

The messenger sent from his very presence ⁴⁵  delivered them.

In his love and mercy he protected ⁴⁶  them;

he lifted them up and carried them throughout ancient times. ⁴⁷ 

Malachi 3:1

3:1 “I am about to send my messenger, ⁴⁸  who will clear the way before me. Indeed, the Lord ⁴⁹  you are seeking will suddenly come to his temple, and the messenger ⁵⁰  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Malachi 3:1

3:1 “I am about to send my messenger, ⁵¹  who will clear the way before me. Indeed, the Lord ⁵²  you are seeking will suddenly come to his temple, and the messenger ⁵³  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Colossians 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵⁴  have not ceased praying for you and asking God ⁵⁵  to fill ⁵⁶  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁵⁷  worthily of the Lord and please him in all respects ⁵⁸  – bearing fruit in every good deed, growing in the knowledge of God,

[3:2]  ¹ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ² tn The verb וַיֵּרָא (vayyera’) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (ra’ah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).

[3:2]  ³ tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”

[3:2]  ⁴ sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ⁵ tn Heb “And he saw.”

[3:2]  ⁶ tn The text again uses the deictic particle with vav, וְהִנֵּה (vÿhinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow – excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.

[3:2]  ⁷ tn The construction uses the suffixed negative אֵינֶנּוּ (’enennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.

[3:3]  ⁸ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ⁹ tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”

[3:3]  ¹⁰ tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.

[3:3]  ¹¹ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[3:4]  ¹² tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ¹³ tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ¹⁴ sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ¹⁵ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[3:5]  ¹⁶ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

[3:5]  ¹⁷ sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

[3:5]  ¹⁸ sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy.

[3:5]  ¹⁹ tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”

[3:6]  ²⁰ 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.

[3:6]  ²¹ 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).

[14:19]  ²² sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.

[32:34]  ²³ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ²⁴ 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.”

[33:2]  ²⁵ sn This seems not to be the same as the Angel of the Presence introduced before.

[33:2]  ²⁶ sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.

[33:14]  ²⁷ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:14]  ²⁸ sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.

[33:14]  ²⁹ tn The phrase “with you” is not in the Hebrew text, but is implied.

[33:14]  ³⁰ sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.

[48:16]  ³¹ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ³² tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ³³ tn Or “be recalled through them.”

[20:16]  ³⁴ tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.

[20:16]  ³⁵ tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.

[20:16]  ³⁶ tn Heb “your border.”

[5:13]  ³⁷ tn Heb “in.”

[5:13]  ³⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[5:13]  ³⁹ tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).

[5:13]  ⁴⁰ tn Heb “Are you for us or for our enemies?”

[6:2]  ⁴¹ tn Heb “I have given into your hand Jericho.” The Hebrew verb נָתַתִּי (natatti, “I have given”) is probably best understood as a perfect of certitude, indicating the certainty of the action. The Hebrew pronominal suffix “your” is singular, being addressed to Joshua as the leader and representative of the nation. To convey to the modern reader what is about to happen and who is doing it, the translation “I am about to defeat Jericho for you” has been used.

[91:11]  ⁴² tn Heb “for his angels he will command concerning you.”

[91:11]  ⁴³ tn Heb “in all your ways.”

[63:9]  ⁴⁴ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ⁴⁵ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  ⁴⁶ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ⁴⁷ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[3:1]  ⁴⁸ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ⁴⁹ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ⁵⁰ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[3:1]  ⁵¹ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ⁵² tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ⁵³ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[1:9]  ⁵⁴ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁵⁵ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁵⁶ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ⁵⁷ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁵⁸ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”