Keluaran 3:4

3:4 When the Lord ¹  saw that ²  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ³  And Moses ⁴  said, “Here I am.”

Keluaran 3:6

3:6 He added, “I am the God of your father, ⁵  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ⁶  at God.

Kejadian 16:7-13

16:7 The Lord’s angel ⁷  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. ⁸  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 ⁹  my mistress, Sarai.”

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ¹⁰  to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, ¹¹  “so that they will be too numerous to count.” ¹²  16:11 Then the Lord’s angel said to her,

“You are now ¹³  pregnant

and are about to give birth ¹⁴  to a son.

You are to name him Ishmael, ¹⁵ 

for the Lord has heard your painful groans. ¹⁶ 

16:12 He will be a wild donkey ¹⁷  of a man.

He will be hostile to everyone, ¹⁸ 

and everyone will be hostile to him. ¹⁹ 

He will live away from ²⁰  his brothers.”

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ²¹  for she said, “Here I have seen one who sees me!” ²² 

Kejadian 22:15-16

22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ ²³  decrees the Lord, ²⁴  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 48:16

48:16 the Angel ²⁵  who has protected me ²⁶ 

from all harm –

bless these boys.

May my name be named in them, ²⁷ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Ulangan 33:16

33:16 with the harvest of the earth and its fullness

and the pleasure of him who resided in the burning bush. ²⁸ 

May blessing rest on Joseph’s head,

and on the top of the head of the one set apart ²⁹  from his brothers.

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ³⁰ 

The messenger sent from his very presence ³¹  delivered them.

In his love and mercy he protected ³²  them;

he lifted them up and carried them throughout ancient times. ³³ 

Hosea 12:4-5

12:4 He struggled ³⁴  with an angel and prevailed;

he wept and begged for his favor.

He found God ³⁵  at Bethel, ³⁶ 

and there he spoke with him! ³⁷ 

12:5 As for the Lord God Almighty,

the Lord is the name by which he is remembered! ³⁸ 

Maleakhi 3:1

3:1 “I am about to send my messenger, ³⁹  who will clear the way before me. Indeed, the Lord ⁴⁰  you are seeking will suddenly come to his temple, and the messenger ⁴¹  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ⁴²  in the passage about the bush, ⁴³  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ⁴⁴ 

Kisah Para Rasul 7:30-35

7:30 “After ⁴⁵  forty years had passed, an angel appeared to him in the desert ⁴⁶  of Mount Sinai, in the flame of a burning bush. ⁴⁷  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, ⁴⁸  the God of Abraham, Isaac, ⁴⁹  and Jacob.’ ⁵⁰  Moses began to tremble and did not dare to look more closely. ⁵¹  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁵²  7:34 I have certainly seen the suffering ⁵³  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁵⁴  Now ⁵⁵  come, I will send you to Egypt.’ ⁵⁶  7:35 This same ⁵⁷  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵⁸  God sent as both ruler and deliverer ⁵⁹  through the hand of the angel ⁶⁰  who appeared to him in the bush.

[3:4]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[3:6]  ⁵ 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]  ⁶ 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).

[16:7]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “from the presence of.”

[16:9]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “cannot be numbered because of abundance.”

[16:11]  ¹³ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ¹⁴ tn The active participle refers here to something that is about to happen.

[16:11]  ¹⁵ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ¹⁶ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[16:12]  ¹⁷ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ¹⁸ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ¹⁹ tn Heb “And the hand of everyone will be against him.”

[16:12]  ²⁰ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[16:13]  ²¹ 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]  ²² tn Heb “after one who sees me.”

[16:13]  sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

[22:16]  ²³ tn Heb “By myself I swear.”

[22:16]  ²⁴ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[48:16]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “be recalled through them.”

[33:16]  ²⁸ tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.

[33:16]  ²⁹ sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.

[63:9]  ³⁰ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ³¹ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ³² tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ³³ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[12:4]  ³⁴ 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]  ³⁵ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:4]  ³⁶ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:4]  ³⁷ 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]  ³⁸ tn Heb “[is] his memorial name” (so ASV); TEV “the name by which he is to be worshipped.”

[3:1]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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.

[20:37]  ⁴² tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ⁴³ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ⁴⁴ sn A quotation from Exod 3:6.

[7:30]  ⁴⁵ 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]  ⁴⁶ tn Or “wilderness.”

[7:30]  ⁴⁷ sn An allusion to Exod 3:2.

[7:32]  ⁴⁸ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁴⁹ 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]  ⁵⁰ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁵¹ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ⁵² 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.

[7:34]  ⁵³ tn Or “mistreatment.”

[7:34]  ⁵⁴ tn Or “to set them free.”

[7:34]  ⁵⁵ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ⁵⁶ sn A quotation from Exod 3:7-8, 10.

[7:35]  ⁵⁷ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁵⁸ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁵⁹ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁶⁰ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).