Numbers 22:35

22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak ¹  the word that I will speak to you.” ²  So Balaam went with the princes of Balak.

Genesis 48:15-16

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ³ 

all my life long to this day,

48:16 the Angel ⁴  who has protected me ⁵ 

from all harm –

bless these boys.

May my name be named in them, ⁶ 

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 ⁷  appeared ⁸  to him in ⁹  a flame of fire from within a bush. ¹⁰  He looked ¹¹  – and ¹²  the bush was ablaze with fire, but it was not being consumed! ¹³  3:3 So Moses thought, ¹⁴  “I will turn aside to see ¹⁵  this amazing ¹⁶  sight. Why does the bush not burn up?” ¹⁷  3:4 When the Lord ¹⁸  saw that ¹⁹  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ²⁰  And Moses ²¹  said, “Here I am.” 3:5 God ²²  said, “Do not approach any closer! ²³  Take your sandals off your feet, for the place where you are standing is holy ²⁴  ground.” ²⁵  3:6 He added, “I am the God of your father, ²⁶  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ²⁷  at God.

Hosea 12:4-5

12:4 He struggled ²⁸  with an angel and prevailed;

he wept and begged for his favor.

He found God ²⁹  at Bethel, ³⁰ 

and there he spoke with him! ³¹ 

12:5 As for the Lord God Almighty,

the Lord is the name by which he is remembered! ³² 

[22:35]  ¹ tn The imperfect tense here can be given the nuance of permission.

[22:35]  ² tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”

[48:15]  ³ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:16]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “be recalled through them.”

[3:2]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “And he saw.”

[3:2]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[3:4]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[3:5]  ²² tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

[3:5]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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).

[12:4]  ²⁸ 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]  ²⁹ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:4]  ³⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:4]  ³¹ 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]  ³² tn Heb “[is] his memorial name” (so ASV); TEV “the name by which he is to be worshipped.”