Judges 6:12

6:12 The Lord’s messenger appeared and said to him, “The Lord is with you, courageous warrior!”

Judges 13:3

13:3 The Lord’s angelic ¹  messenger appeared to the woman and said to her, “You ²  are infertile and childless, ³  but you will conceive and have a son.

Genesis 16:7-10

16:7 The Lord’s angel ⁴  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. ⁵  16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from ⁶  my mistress, Sarai.”

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ⁷  to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, ⁸  “so that they will be too numerous to count.” ⁹ 

Genesis 16:13

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ¹⁰  for she said, “Here I have seen one who sees me!” ¹¹ 

Genesis 22:11-12

22:11 But the Lord’s angel ¹²  called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” ¹³  the angel said. ¹⁴  “Do not do anything to him, for now I know ¹⁵  that you fear ¹⁶  God because you did not withhold your son, your only son, from me.”

Genesis 48:16

48:16 the Angel ¹⁷  who has protected me ¹⁸ 

from all harm –

bless these boys.

May my name be named in them, ¹⁹ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Exodus 3:2-6

3:2 The angel of the Lord ²⁰  appeared ²¹  to him in ²²  a flame of fire from within a bush. ²³  He looked ²⁴  – and ²⁵  the bush was ablaze with fire, but it was not being consumed! ²⁶  3:3 So Moses thought, ²⁷  “I will turn aside to see ²⁸  this amazing ²⁹  sight. Why does the bush not burn up?” ³⁰  3:4 When the Lord ³¹  saw that ³²  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ³³  And Moses ³⁴  said, “Here I am.” 3:5 God ³⁵  said, “Do not approach any closer! ³⁶  Take your sandals off your feet, for the place where you are standing is holy ³⁷  ground.” ³⁸  3:6 He added, “I am the God of your father, ³⁹  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ⁴⁰  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 ⁴¹  of cloud moved from before them and stood behind them.

Exodus 23:20

The Angel of the Presence

23:20 ⁴² “I am going to send ⁴³  an angel ⁴⁴  before you to protect you as you journey ⁴⁵  and to bring you into the place that I have prepared. ⁴⁶ 

Exodus 33:14

33:14 And the Lord ⁴⁷  said, “My presence ⁴⁸  will go with you, ⁴⁹  and I will give you rest.” ⁵⁰ 

Joshua 5:13-14

Israel Conquers Jericho

5:13 When Joshua was near ⁵¹  Jericho, ⁵²  he looked up and saw a man standing in front of him holding a drawn sword. ⁵³  Joshua approached him and asked him, “Are you on our side or allied with our enemies?” ⁵⁴  5:14 He answered, ⁵⁵  “Truly I am the commander of the Lord’s army. ⁵⁶  Now I have arrived!” ⁵⁷  Joshua bowed down with his face to the ground ⁵⁸  and asked, “What does my master want to say to his servant?”

Isaiah 63:9

63:9 Through all that they suffered, he suffered too. ⁵⁹ 

The messenger sent from his very presence ⁶⁰  delivered them.

In his love and mercy he protected ⁶¹  them;

he lifted them up and carried them throughout ancient times. ⁶² 

Hosea 12:3-5

Israel Must Return to the God of Jacob

12:3 In the womb he attacked his brother;

in his manly vigor he struggled ⁶³  with God.

12:4 He struggled ⁶⁴  with an angel and prevailed;

he wept and begged for his favor.

He found God ⁶⁵  at Bethel, ⁶⁶ 

and there he spoke with him! ⁶⁷ 

12:5 As for the Lord God Almighty,

the Lord is the name by which he is remembered! ⁶⁸ 

Zechariah 3:1-2

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ⁶⁹  standing before the angel of the Lord, with Satan ⁷⁰  standing at his right hand to accuse him. 3:2 The Lord ⁷¹  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ⁷²  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

Malachi 3:1

3:1 “I am about to send my messenger, ⁷³  who will clear the way before me. Indeed, the Lord ⁷⁴  you are seeking will suddenly come to his temple, and the messenger ⁷⁵  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Acts 7:30-33

7:30 “After ⁷⁶  forty years had passed, an angel appeared to him in the desert ⁷⁷  of Mount Sinai, in the flame of a burning bush. ⁷⁸  7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, ⁷⁹  the God of Abraham, Isaac, ⁸⁰  and Jacob.’ ⁸¹  Moses began to tremble and did not dare to look more closely. ⁸²  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁸³ 

[13:3]  ¹ tn The adjective “angelic” is interpretive (also in vv. 6, 9).

[13:3]  ² tn Heb “Look, you.”

[13:3]  ³ tn Heb “and have not given birth.”

[16:7]  ⁴ tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

[16:7]  ⁵ tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

[16:8]  ⁶ tn Heb “from the presence of.”

[16:9]  ⁷ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[16:10]  ⁸ tn Heb “The Lord’s angel said, ‘I will greatly multiply your descendants….” The order of the clauses has been rearranged in the translation for stylistic reasons.

[16:10]  ⁹ tn Heb “cannot be numbered because of abundance.”

[16:13]  ¹⁰ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ¹¹ tn Heb “after one who sees me.”

[22:11]  ¹² sn Heb “the messenger of the Lord” (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the Lord’s angel” in Gen 16:7.

[22:12]  ¹³ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ¹⁴ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ¹⁵ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ¹⁶ sn In this context fear refers by metonymy to obedience that grows from faith.

[48:16]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “be recalled through them.”

[3:2]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Heb “And he saw.”

[3:2]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[3:4]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[3:5]  ³⁵ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

[3:5]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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.

[23:20]  ⁴² 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.

[23:20]  ⁴³ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ⁴⁴ 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.

[23:20]  ⁴⁵ tn Heb “protect you in the way.”

[23:20]  ⁴⁶ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[33:14]  ⁴⁷ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:14]  ⁴⁸ 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]  ⁴⁹ tn The phrase “with you” is not in the Hebrew text, but is implied.

[33:14]  ⁵⁰ 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.

[5:13]  ⁵¹ tn Heb “in.”

[5:13]  ⁵² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[5:13]  ⁵³ 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]  ⁵⁴ tn Heb “Are you for us or for our enemies?”

[5:14]  ⁵⁵ tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew mss, as well as the LXX and Syriac versions. The traditional reading of the MT (לֹא, lo’, “no, neither”) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord’s army would hardly have declared himself neutral.

[5:14]  ⁵⁶ sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar-tsÿva’, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.

[5:14]  ⁵⁷ sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the Lord’s invisible army would ensure victory.

[5:14]  ⁵⁸ tn Heb “Joshua fell on his face to the ground and bowed down.”

[63:9]  ⁵⁹ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ⁶⁰ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  ⁶¹ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ⁶² tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[12:3]  ⁶³ tn The verb שָׂרָה (sarah) means “to strive, contend” (HALOT 1354 s.v. שׂרה) or “persevere, persist” (BDB 975 s.v. שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB “contended”; NRSV “strove”; TEV, CEV “fought against.”

[12:4]  ⁶⁴ tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from שׂוּר, sur, “to see”); however, parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויּשׂר (vav consecutive + Qal preterite 3rd person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.

[12:4]  ⁶⁵ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:4]  ⁶⁶ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:4]  ⁶⁷ tc The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular עִמוֹ (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4-5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the LXX and Syriac: “there he spoke with him” (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

[12:5]  ⁶⁸ tn Heb “[is] his memorial name” (so ASV); TEV “the name by which he is to be worshipped.”

[3:1]  ⁶⁹ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ⁷⁰ tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[3:2]  ⁷¹ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ⁷² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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.

[7:30]  ⁷⁶ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ⁷⁷ tn Or “wilderness.”

[7:30]  ⁷⁸ sn An allusion to Exod 3:2.

[7:32]  ⁷⁹ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁸⁰ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ⁸¹ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁸² tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ⁸³ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.