Historical

Footnotes

1. 1:1 Sons of Israel: here literally the first-generation sons of Jacob/Israel. Cf. v. 5. However, beginning with v. 7 the same Hebrew phrase refers to Jacob’s more remote descendants; hence, from there on, it is ordinarily rendered “the Israelites.” Households: the family in its fullest sense, including wives, children and servants.
2. 1:2 Jacob’s sons are listed here according to their respective mothers. Cf. Gn 29:31; 30:20; 35:16–26.
3. 1:5 Direct descendants: lit., “persons coming from Jacob’s loins”; hence, wives of Jacob’s sons and servants are not included. Cf. Gn 46:26. Seventy: Gn 46:26, along with the Septuagint for the verse, agrees on a total of sixty-six coming down to Egypt with Jacob, but in v. 27 the Hebrew text adds the two sons born to Joseph in Egypt and presupposes Jacob himself and Joseph for a total of seventy; the Septuagint adds “nine sons” born to Joseph to get a total of seventy-five. This is the figure the Septuagint and 4QEx^a have here in Ex 1:5.
4. 1:7 Fruitful…multiplied…the land was filled with them: the language used here to indicate the fecundity of the Israelite population echoes the divine blessing bestowed upon humanity at creation (Gn 1:28) and after the flood (Gn 9:1) as well as suggesting fulfillment of the promises to the ancestors Abraham, Isaac, and Jacob (Gn 12:2; 13:16; 15:5; 28:14; passim).
5. 1:8 Who knew nothing of Joseph: the nuance intended by the Hebrew verb “know” here goes beyond precise determination. The idea may be not simply that a new king came to power who had not heard of Joseph but that this king ignored the services that Joseph had rendered to Egypt, repudiating the special relationship that existed between Joseph and his predecessor on the throne.
6. 1:10 Increase: Pharaoh’s actions thereby immediately pit him against God’s will for the Israelites to multiply; see note on v. 7 above.
7. 1:11 Pharaoh: not a personal name, but a title common to all the kings of Egypt.
8. 1:14 Mortar: either the wet clay with which the bricks were made, as in Na 3:14, or the cement used between the bricks in building, as in Gn 11:3.
9. 1:16 Birthstool: apparently a pair of stones on which the mother is seated for childbirth opposite the midwife. The Hebrew word elsewhere is used to refer to the stones of a potter’s wheel.
10. 2:1 Now a man: the chapter begins abruptly, without names for the man or woman (in contrast to the midwives of 1:15), who in 6:20 are identified as Amram and Jochebed.
11. 2:3 Basket: the same Hebrew word is used in Gn 6:14 and throughout the flood narrative for Noah’s ark, but nowhere else in the Bible. Here, however, the “ark” or “chest” was made of papyrus stalks. Presumably the allusion to Genesis is intentional. Just as Noah and his family were preserved safe from the threatening waters of the flood in the ark he built, so now Moses is preserved from the threatening waters of the Nile in the ark prepared by his mother. Among the reeds: the Hebrew noun for “reed” is overwhelmingly used in the phrase “Reed Sea,” traditionally translated “Red Sea.”
12. 2:9 And I will pay your wages: the idea that the child’s mother will be paid for nursing her child—and by Pharaoh’s own daughter—heightens the narrative’s irony.
13. 2:10 When the child grew: while v. 9 implies that the boy’s mother cared for him as long as he needed to be nursed (presumably, between two and four years), the same verb appears in v. 11 to describe the attainment of adulthood. And he became her son: Pharaoh’s daughter adopts Moses, thus adding to the irony of the account. The king of Egypt had ordered the killing of all the sons of the Hebrews, and one now becomes the son of his own daughter! Moses: in Hebrew, mosheh. There is a play on words here: Hebrew mosheh echoes meshithihu (“I drew him out”). However, the name Moses actually has nothing to do with that Hebrew verb, but is probably derived from Egyptian “beloved” or “has been born,” preserved in such Pharaonic names as Thutmoses (meaning approximately “Beloved of the god Thoth” or “The god Thoth is born, has given birth to [the child]”). The original meaning of Moses’ name was no longer remembered (if it was Egyptian, it may have contained an Egyptian divine element as well, perhaps the name of the Nile god Hapi), and a secondary explanation was derived from this story (or gave rise to it, if the drawing from the water of the Nile was intended to foreshadow the Israelites’ escape from Egypt through the Red Sea).
14. 2:11 After Moses had grown up: cf. 7:7, where Moses is said to be eighty years old at the time of his mission to Pharaoh. Striking: probably in the sense of “flogging”; in v. 12, however, the same verb is used in the sense of “killing.”
15. 2:15 Land of Midian: the territory under the control of a confederation made up, according to Nm 31:8, of five Midianite tribes. According to Gn 25:1–2, Midian was a son of Abraham by Keturah. In view of the extreme hostility in later periods between Israel and Midian (cf. Nm 31; Jgs 6–8), the relationship is striking, as is the account here in Exodus of good relations between Moses and no less than a Midianite priest.
16. 2:18 Reuel: also called Jethro. Cf. 3:1; 4:18; 18:1.
17. 2:19 An Egyptian: Moses was probably wearing Egyptian dress, or spoke Egyptian to Reuel’s daughters.
18. 2:22 Gershom: the name is explained unscientifically as if it came from the Hebrew word ger, “sojourner, resident alien,” and the Hebrew word sham, “there.” Stranger residing: Hebrew ger, one who seeks and finds shelter and a home away from his or her own people or land.
19. 2:25 God knew: in response to the people’s cry, God, mindful of the covenant, looks on their plight and acknowledges firsthand the depth of their suffering (see 3:7). In vv. 23–25, traditionally attributed to the Priestly writer, God is mentioned five times, in contrast to the rest of chaps. 1–2, where God is rarely mentioned. These verses serve as a fitting transition to Moses’ call in chap. 3.
20. 3:1–4:17 After the introduction to the narrative in 2:23–25, the commissioning itself falls into three sections: God’s appearance under the aspect of a burning bush (3:1–6); the explicit commission (3:7–10); and an extended dialogue between Moses and God, in the course of which Moses receives the revelation of God’s personal name. Although in the J source of the Pentateuch people have known and invoked God’s personal name in worship since the time of Seth (Gn 4:26), for the E and P sources (see 6:2–4) God first makes this name publicly available here through Moses.
21. 3:1 The mountain of God, Horeb: traditionally, “Horeb” is taken to be an alternate name in E source material and Deuteronomy (e.g., Dt 1:2) for what in J and P is known as Mount Sinai, the goal of the Israelites’ journey after leaving Egypt and the site of the covenant God makes with Israel. However, it is not clear that originally the two names reflect the same mountain, nor even that “Horeb” refers originally to a mountain and not simply the dry, ruined region (from Hebrew horeb, “dryness, devastation”) around the mountain. Additionally, the position of “Horeb” at the end of the verse may indicate that the identification of the “mountain of God” with Horeb (= Sinai?) represents a later stage in the evolution of the tradition about God’s meeting with Moses. The phrase “mountain of God” simply anticipates the divine apparitions which would take place there, both on this occasion and after the Israelites’ departure from Egypt; alternatively, it means that the place was already sacred or a place of pilgrimage in pre-Israelite times. In any case, the narrative offers no indications of its exact location.
22. 3:2 The angel of the Lord: Hebrew mal’ak or “messenger” is regularly translated angelos by the Septuagint, from which the English word “angel” is derived, but the Hebrew term lacks connotations now popularly associated with “angel” (such as wings). Although angels frequently assume human form (cf. Gn 18–19), the term is also used to indicate the visual form under which God occasionally appeared and spoke to people, referred to indifferently in some Old Testament texts either as God’s “angel,” mal’ak, or as God. Cf. Gn 16:7, 13; Ex 14:19, 24–25; Nm 22:22–35; Jgs 6:11–18. The bush: Hebrew seneh, perhaps “thorny bush,” occurring only here in vv. 2–4 and in Dt 33:16. Its use here is most likely a wordplay on Sinai (Hebrew sinay), implying a popular etymology for the name of the sacred mountain.
23. 3:6 God of your father: a frequently used epithet in Genesis (along with the variants “my father” and “your father”) for God as worshiped by the ancestors. As is known from its usage outside of the Bible in the ancient Near East, it suggests a close, personal relationship between the individual and the particular god in question, who is both a patron and a protector, a god traditionally revered by the individual’s family and whose worship is passed down from father to son. The God of Abraham…Jacob: this precise phrase (only here and in v. 15; 4:5) stresses the continuity between the new revelation to Moses and the earlier religious experience of Israel’s ancestors, identifying the God who is now addressing Moses with the God who promised land and numerous posterity to the ancestors. Cf. Mt 22:32; Mk 12:26; Lk 20:37. Afraid to look at God: the traditions about Moses are not uniform in regard to his beholding or not being able to look at God (cf. 24:11; 33:11, 18–23; 34:29–35). Here Moses’ reaction is the natural and spontaneous gesture of a person suddenly confronted with a direct experience of God. Aware of his human frailty and the gulf that separates him from the God who is holy, he hides his face. To encounter the divine was to come before an awesome and mysterious power unlike any other a human being might experience and, as such, potentially threatening to one’s very identity or existence (see Gn 32:30).
24. 3:8 I have come down: cf. Gn 11:5, 7; 18:21. Flowing with milk and honey: an expression denoting agricultural prosperity, which seems to have been proverbial in its application to the land of Canaan. Cf. Ex 13:5; Nm 13:27; Jos 5:6; Jer 11:5; 32:22; Ez 20:6, 15.
25. 3:11 Who am I: this question is always addressed by an inferior to a superior (to the ruler in 1 Sm 18:18; to God in 2 Sm 7:18 and its parallel, 1 Chr 17:16; 1 Chr 29:14; 2 Chr 2:5). In response to some special opportunity or invitation, the question expresses in a style typical of the ancient Near East the speaker’s humility or gratitude or need of further assistance, but never unwillingness or an outright refusal to respond. Instead the question sets the stage for further support from the superior should that be needed (as here).
26. 3:12 Sign: a visible display of the power of God. The ancient notion of a sign from God does not coincide with the modern understanding of “miracle,” which suggests some disruption in the laws governing nature. While most any phenomenon can become a vehicle for displaying the purposes and providence of God, here the sign intended to confirm Moses’ commission by God seems to be the burning bush itself. Since normally the giving of such a sign would follow the commission rather than precede it (see Jgs 6:11–24), some see Israel’s service of God at Sinai after the exodus from Egypt as the confirmatory sign, albeit retroactively. It is more likely, however, that its mention here is intended to establish the present episode with Moses alone as a prefigurement of God’s fiery theophany to all Israel on Mount Sinai. Serve God: Hebrew ‘-b-d, “serve,” includes among its meanings both the notion of “serving or working for another” and the notion of “worship.” The implication here is that the Israelites’ service/worship of God is incompatible with their service to Pharaoh.
27. 3:14 I am who I am: Moses asks in v. 13 for the name of the One speaking to him, but God responds with a wordplay which preserves the utterly mysterious character of the divine being even as it appears to suggest something of the inner meaning of God’s name: ‘ehyeh “I am” or “I will be(come)” for “Yhwh,” the personal name of the God of Israel. While the phrase “I am who I am” resists unraveling, it nevertheless suggests an etymological linking between the name “Yhwh” and an earlier form of the Hebrew verbal root h-y-h “to be.” On that basis many have interpreted the name “Yhwh” as a third-person form of the verb meaning “He causes to be, creates,” itself perhaps a shortened form of a longer liturgical name such as “(God who) creates (the heavenly armies).” Note in this connection the invocation of Israel’s God as “Lord (Yhwh) of Hosts” (e.g., 1 Sm 17:45). In any case, out of reverence for God’s proper name, the term Adonai, “my Lord,” was later used as a substitute. The word Lord (in small capital letters) indicates that the Hebrew text has the sacred name (Yhwh), the tetragrammaton. The word “Jehovah” arose from a false reading of this name as it is written in the current Hebrew text. The Septuagint has egō eimi ho ōn, “I am the One who is” (ōn being the participle of the verb “to be”). This can be taken as an assertion of God’s aseity or self-existence, and has been understood as such by the Church, since the time of the Fathers, as a true expression of God’s being, even though it is not precisely the meaning of the Hebrew.
28. 3:22 Articles: probably jewelry.