Notes on Exodus 3-4

Notes on Exodus 3-4 The Call & Commission of Moses Notes from Carol Meyers book *Moses is the most important human figure in the account of the exodus, in the book of Exodus, and in the Pentateuch as a whole.” Carol Meyers, Exodus, The New Cambridge Bible Commentary, Gen. Ed. Ben Witherington III (Cambridge: Cambridge University Press, 2005), 3. *Moses will be the agent to bring about God’s/Yahweh’s reproduction of the Hebrew children. The “dramatic episode” takes place in “three scenes.” (1) First, a theophany (3:1-6). Second, the call of Moses (3:7-10). (3) Third, Yahweh’s dialogue with Moses (3:11-4:17). Ibid., 51. *Ex. 3 – opens up with Moses shepherding his father-in-law sheep – here named Jethro – later Ruel. If Jethro is his actual name, then Ruel could be an “honorary title.” Ibid. Moses role as shepherd prepares him for shepherding the children of Israel. Ibid., 52. 3:1 – Moses is for his father-in-law’s sheep Jethro is called a priest,  - could this be foreshadowing for Aaron being a priest? *Angel of the LORD – 3:2 *Yahweh/Elohim – both used in this narrative (3:4) *Appeared – 3:2 (form of the verb “to see”) Notice how many forms of the verb to see () are found in this narrative of chapts. 3 & 4 – “to see” is found some 91x in whole of Exodus, some 1,296x in the whole Hebrew Bible. John R. Kohlenberger III and James A. Swanson, The Hebrew-English Concordance To The Old Testament With The New International Version (Grand Rapids: Zondervan, 1998), 1433. *Ex. 3:2 (2x) *Ex. 3:3 *Ex. 3:4 (2x) *Ex. 3:7 (2x) *Ex. 3:9 *Ex. 3:16 *Ex. 4:1 *Ex. 4:5 *Ex. 4:14 *Ex. 4:18 *Ex. 4:21 *Ex. 4:31 Ibid., 1433-1435. *There’s example of David being called from shepherding his father’s sheep to shepherding Israel (1 Sam. 17:15; 2 Sam. 5:2). One notes that Hebrew poetry uses “shepherd imagery for God as ruler and protector of Israel (e.g., Psalm 23; Isa 40:10-11). Meyers, 52. *Horeb may be the mountain or mountain top, Sinai designating the region – Yahewh reveals Himself to Moses where later He will reveal the Torah. Meyers mentions ANE & Semitic cultic & religion – a Deity/deity connected with a particular mountain. Ibid. *Deal with Angel/Messenger of the LORD – who is He? *3:1 – Mountain of God 3:5 – place () “often a technical term” in the OT “for a sanctuary or holy place” (see Gen 28:11, 19). Holy ground also shows the sacredness of this place. Should not interp this as meaning that Sinai is to become a perpetual holy place where “heaven and earth meet.” Ibid., 53. Moses takes his shoes off – sign of “respect” in accordance with culture of ANE. Ibid. *See the chart in Meyer’s commentary on pg. 55 – The Moses/God Dialogue, Ex. 3:1-7. *”Rather, this theophany follows a pattern that long has been identified as a prophetic call narrative which typically contains a series of exchanges between the deity and a prophetic messenger.” Moses prophetic call is very similar to those of Isaiah, Jeremiah, and Ezekiel. Ibid., 55. *Meyers comments on the form critical identification of the “genre and life setting” of biblical narratives and they “have identified a distinctive literary pattern in the call narrative, which typically includes the appearance of God to the prophet (3:1-4a), an introductory statement by the deity (3:4b-9), a statement of commission (3:10), an objection (3:11), and reassurance along with an empowering sign (3:12).” Ibid., 56. Meyers notes: “The presence of this genre in the Moses account has the effect of identifying him as a prophetic figure, even though he is not explicitly identified as such until the end of the Pentateuch.” God’s promise to be with him – doesn’t specify how. The “sign” referred to as signs, wonders Yahweh attaches Himself to the sign. Ibid. ‘ehyeh ‘asher ‘ehyeh – I Am Who I Am – God refers to Himself. Discussion of how this phrase should best be translated. ‘ehyeh appears to be from the verb , to be or become, “and thus asserts God’s existence, God’s identity as one who brings about existence, and perhaps even God’s mystery as the one who is whatever the one is.” Ibid., 57. *God’s name is connected with “memory.” Personal Name of God, Yahweh, is found some 6,823x in OT. Ibid. His PN is also find in inscriptions from 10th-6th centuries B.C. Ibid., 58. *Perhaps God’s PN is connected with how He would reveal Himself throughout the rest of Exodus – the signs. Ibid., 59. *The phrase hand of the LORD/God imagery in Exodus occurs 27x The request for jewelry (3:21-22) reoccurs in 11:2. *”Moses is not convinced that the strategy set forth by God will succeed, and Exodus 4 begins with a third objection – that of the people (not the “elders” to whom he was supposed to bring the message of deliverance) might not believe what he has to say.” Ibid., 60. *The signs of Yahweh – staff to snake back to staff Leprous hand then back to normal Water to blood (1st of 10 signs – at the Nile River) Ibid., 61. The word “sign” () here in Ex. 3:12 & 4:8 – found 6x in this narrative (Ex. 3:12; 4:8 – two times; 2:9; 4:17; 4:28; 4:30;) and 16x total (7:3; 10:1, 2; 12:13; 13:9; 31:13; 31:17) in all of Exodus. “Signs and wonders” () occurs in Ex. 7:3 “wonders” () occurs in Ex. 11:9-10. Ibid., 77. The phrase “wonders” also occurs in Ex. 4:21. Meyers notes: “Most of us are familiar with the rubric ten plagues as a designation for this section of Exodus. That phrase, however, does not appear in the biblical account of exodus nor in any other passage of the Hebrew Bible. Indeed, “plague” (from the root ngp, “to strike”), denoting a sudden punitive blow meted out by God, is used in this section of Exodus only once in the nominal form (although it does appear in 8:2, somewhat inappropriately, in a verbal form in relation to the infestation of frogs). In 9:14, “plagues” denotes the disaster (hail) that will strike pharaoh, his courtiers, and the rest of his people – at least those who do not seek shelter. This is the only one among nine calamities that results in the loss of human life, and therefore the term plague is justified. However, in the next section (11:1-13:16), which presents the slaying of the firstborn, plague appears several times: In 12:13, God assures the Israelites that they will not suffer the “plague” – the slaying of the firstborn – that will soon afflict the Egyptians; and the verbal form (NRSV “strike”) is used twice in 12:33 and once more in 12:27 in reference to this fatal blow to the Egyptians. A closely related term (nega’, “affliction” [NRSV “plague”]), found in 11:1, also refers to the slaying of the firstborn, although it may retrospectively include the nine preceding events and thus anticipate postbiblical tradition, which links the nine calamities with the slaying of the firstborn and labels them “ten blows,” which becomes the familiar English “ten plagues.” It is to be noted in this respect that “blows” is the noun form of the verb “to strike,” which is used for two of the calamities: bloody water in 7:17, 25 and gnats in 8:16-17).” Ibid., 76-77. *Occurrence of word “believe” is found 5x in Ex. 4:1-9 Ibid. *Magic in the ANE, esp in Egypt (pg. 61). *Moses 4th objection & God’s Response – he is “slow of speech” and “slow of tongue” (lit., “heavy of mouth and heavy of tongue”). Does this imply some “speech impediment” or is it as Meyer suggests “metaphoric language”? The God Who created the world is able to control both “speech and sight.” Ibid. *Word “mouth” is found 7x in this passage (Ex. 4:10-17). Moses finally asks God to send someone else – 1st time we read of Moses brother, Aaron, we know he has a sister. Aaron will be his mouthpiece. Text purposefully mentions him being a Levite. Ibid., 62. *Ex. 4:18-6:1 – “Moses’ Power And Problems” (pg. 62). Moses is commanded to perform “wonders to win over the Pharaoh, and he is directed to call Israel God’s “firstborn,” a term that anticipates the ironic and tragic outcome of the signs-and-wonders sequence, with the death of Egyptian firstborns (12:29), and also the Israelite rite of the firstborn (13:1-2).” Ibid. The firstborn designation for Israel, Meyer states, implies there are other children in the world – a very intimate concept of God’s relationship with His people/children. Ibid. God describes Moses in 4:21 that He will harden Pharaoh’s heart – to be done through these signs & wonders. The reason they are to leave is so that they may go worship their God (4:23). “The word “sacrifice,” first used in the introduction of this reason in 3:18, is here replaced by “worship,” which provides irony to the whole exodus narrative for it is from the root ‘bd (“to work”) and also signifies the forced service of the Israelites to the Egyptians (cf. Exodus 1) as well as the ultimate goal of the Israelites to serve (worship)” their God Yahweh. Ibid., 63. - ‘And I will harden or strengthen his heart’ (Ex. 4:21). Verb “to harden” is used in Ex. 4:4 where Moses grabs hold of the snake; used in sense of “harden” or “strengthen” the heart of Pharaoh and his people (4:21; 7:13; 7:22; 8:19; 9:2; 9:12; 9:35; 10:20; 10:27; 11:10; 12:33; 14:4; 14:8; 14:17), 15x in all. Kohlenburger and Swanson, 519-520. *Ex. 4:24-26 – Episode of God/Yahweh intending to kill Moses/his son, but Zipporah circumcises the sons and throws the foreskins on Moses. (her treatment of circumcision pgs. 62-65). Excellent treatment of this in the book by John T. Willis, Yahweh and Moses in Conflict: The Role of Exodus 4:24-26 in the Book of Exodus (Bern: Peter Lang, 2010) – extremely expensive! The passage deals with Yahweh coming after Moses (he and the family are returning to Egypt to confront the pharaoh) and enters their lodging place; the LORD seeks to slay him (vs. 24). Zipporah cuts off the foreskin of their baby and throws it at Moses’ feet and says he is a or a bridegroom of blood (in the sense of newly married) to her; what is going on here? Willis makes several suggestions from various scholars. Best explanation seems to be that the LORD is forcing Moses to circumcise his son(s) before he can lead God’s people out of bondage (violation of the covenant made with Abraham back in Genesis); perhaps also there is foreshadowing to the death of the firstborn in Egypt (the 10th plague) – the blood of circumcision spared this firstborn, and the blood of a lamb would spare the firstborn of the Hebrews when applied to the doorpost. John T. Willis, Yahweh and Moses in Conflict: The Role of Exodus 4:24-26 in the Book of Exodus (Bern, Switzerland: Peter Lang, 2010), 143-81. Notes from Sailhamer’s book His Roman Numeral III The Call of Moses (3:1-4:31) God Calls Moses (3:1-10). Moses Responds to God’s Call (3:11-4:31). First objection: Who Am I? (3:11-12). Second objection: What is Your Name? (3:13-22) Third objection: What if they will not believe me? (4:1-9) Fourth Objection: I Am not eloquent (4:10-17) Return to Egypt (4:18-31). John H. Sailhamer, The Pentateuch As Narrative, A Biblical-Theological Commentary (Grand Rapids: Zondervan, 1992), 244-49. Notes from R. Alan Cole’s Commentary Outline Israel In Egypt (1:1-11:10). Israel before Moses (1:1-22). Early Life of Moses (2:1-25). Meeting with God (3:1-4:31). Confrontation of Pharaoh (5:1-11:10). Exodus To Sinai (12:1-18:17). Passover and Escape (12:1-13:22). Crossing the Sea of Reeds (14:1-31). The Song of Triumph (15:1-21). Confrontation of Pharaoh (5:1-11:10). Covenant And Law Preparation for covenant (19:1-25). The Ten words (20:1-17). The Book of the Covenant (20:18-23:33). The Covenant Ratified (24:1-18). Covenant Worship (25:1-31:28). (cf. 35:1-39:43). Rebellion and Renewal (32:1-33:23). Rebellion and atonement (32:1-33:23). The renewed covenant (34:1-35). Execution of God’s Commands (35:1-39:43). Consecration of the Tent (40:1-38). R. Alan Cole, Exodus, An Introduction And Commentary, Tyndale Old Testament Commentaries, Gen. Ed. D.J. Wiseman (Downers Grove, IL/Leicester, England: Inter-Varsity Press, 1973), 52.