Keluaran 6:2

6:2 God spoke ¹  to Moses and said to him, “I am the Lord. ² 

Keluaran 6:6

6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ³  from your enslavement to ⁴  the Egyptians, I will rescue you from the hard labor they impose, ⁵  and I will redeem you with an outstretched arm and with great judgments.

Keluaran 6:29

6:29 he said to him, ⁶  “I am the Lord. Tell ⁷  Pharaoh king of Egypt all that ⁸  I am telling ⁹  you.”

Maleakhi 3:6

Resistance to the Lord through Selfishness

3:6 “Since, I, the Lord, do not go back on my promises, ¹⁰  you, sons of Jacob, have not perished.

[6:2]  ¹ tn Heb “And God spoke.”

[6:2]  ² sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[6:6]  ³ sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”

[6:6]  ⁴ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ⁵ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

[6:29]  ⁶ tn Heb “and Yahweh spoke to Moses saying.” This has been simplified in the translation as “he said to him” for stylistic reasons.

[6:29]  ⁷ tn The verb is דַּבֵּר (dabber), the Piel imperative. It would normally be translated “speak,” but in English that verb does not sound as natural with a direct object as “tell.”

[6:29]  ⁸ tn The clause begins with אֵת כָּל־אֲשֶׁר (’et kol-’asher) indicating that this is a noun clause functioning as the direct object of the imperative and providing the content of the commanded speech.

[6:29]  ⁹ tn דֹּבֵר (dover) is the Qal active participle; it functions here as the predicate in the noun clause: “that I [am] telling you.” This one could be rendered, “that I am speaking to you.”

[3:6]  ¹⁰ tn Heb “do not change.” This refers to God’s ongoing commitment to his covenant promises to Israel.