The Burning Bush
☆ Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of GodGod: אֱלֹהִים (Elohim ). The Hebrew Elohim (אֱלֹהִים) is a plural form denoting majesty and fullness of deity. Though grammatically plural, it takes singular verbs when referring to the one true God, suggesting the Trinity's plurality within unity. References God: Exodus 19:3 , 24:13 , 1 Kings 19:8 . References Moses: Exodus 17:6 . Word: Numbers 10:29 +5
Study Note · Exodus 3:1
Analysis
Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb (וּמֹשֶׁה הָיָה רֹעֶה אֶת־צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה, uMosheh hayah ro'eh et-tson Yithro chotno kohen Midyan vayinhag et-hatson achar hamidbar vayavo el-har ha'Elohim Choreivah )—Moses the prince has become Moses the shepherd for 40 years—God's wilderness seminary. Mountain of God (הַר הָאֱלֹהִים, har ha'Elohim ) and Horeb (חֹרֵבָה, related to "desolate") is Mount Sinai, where God will later give the Law (Exodus 19-20). The name "mountain of God" is prophetic—this site wasn't sacred until God manifested there. Moses' shepherding prepared him for leading God's flock; the wilderness trained him for the Exodus journey. Humble pastoral work was God's chosen preparation for His chosen deliverer.
Historical Context
Horeb/Sinai is traditionally located in the southern Sinai Peninsula, though exact location is debated. The journey from Midian to Horeb with flocks was arduous, indicating Moses' skill and experience in wilderness survival. Shepherding taught patience, attentiveness, and sacrificial leadership—all essential qualities for Moses' future role. The 40-year preparation period (Acts 7:30) mirrored his 40 years in Egypt and foreshadowed 40 years leading Israel.
Questions for Reflection
How does Moses' 40 years of obscure shepherding encourage you when God's preparation seems lengthy and hidden?
What "backside of the desert" experiences is God using to equip you for future callings you don't yet see?
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☆ And the angel of the LORDLord: יְהוָה / אֲדֹנָי (YHWH / Adonai ). When 'LORD' appears in small capitals, it represents the Tetragrammaton YHWH (יְהוָה), God's personal covenant name meaning 'I AM.' When 'Lord' appears normally, it's Adonai (אֲדֹנָי), meaning 'my Lord,' emphasizing sovereignty. References Lord: Exodus 3:16 , Deuteronomy 4:20 , Malachi 3:1 , Luke 20:37 . Parallel theme: Genesis 48:16 +5
Study Note · Exodus 3:2
Analysis
And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed (וַיֵּרָא מַלְאַךְ יְהוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל, vayera mal'akh YHWH elav belabbat-esh mitokh hasneh vayar vehineh hasneh bo'er ba'esh vehasneh einenu ukkal )—The angel of the LORD (מַלְאַךְ יְהוָה, mal'akh YHWH ) is often understood as a theophany—pre-incarnate manifestation of God Himself (cf. v. 4 where "the LORD" speaks from the bush). Flame of fire... not consumed —the miracle arrests Moses' attention: fire that burns but doesn't destroy. This symbolizes God's presence with Israel: afflicted but not destroyed (1:12), refined but not consumed (Isaiah 43:2). The humble bush (סְנֶה, seneh , thornbush) may represent Israel—lowly, yet containing God's glory. Fire represents God's holiness (Deuteronomy 4:24, Hebrews 12:29).
Historical Context
Theophanies often involve fire in Scripture (Genesis 15:17, Exodus 13:21, 19:18, Ezekiel 1:4). The burning bush becomes a foundational image of God's self-revelation. Later Jewish tradition associated the thornbush with Israel's suffering, and the fire that doesn't consume with God's sustaining grace. This encounter marks the shift from Moses' preparation to his commissioning.
Questions for Reflection
How does the bush burning but not consumed illustrate God's presence with His people through affliction without being destroyed?
What unexpected, humble 'bushes' might God be using to reveal His glory in your life or circumstances?
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☆ And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.
References Moses: Acts 7:31 . Parallel theme: Job 37:14 , Psalms 107:8
Study Note · Exodus 3:3
Analysis
And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt (וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה, vayomer Mosheh asurah-na ve'er'eh et-hamar'eh hagadol hazeh madu'a lo-yiv'ar hasneh )—I will turn aside (אָסֻרָה־נָּא, asurah-na , "let me turn aside") shows Moses' curiosity and attention. Unlike his earlier impulsive action (2:12), here Moses pauses to investigate. This great sight (הַמַּרְאֶה הַגָּדֹל) acknowledges the supernatural. Moses' question—why the bush is not burnt —reveals observant, analytical mind trained in Egyptian wisdom yet humble enough to be amazed. God waits for Moses' responsive curiosity before speaking (v. 4). Divine revelation often requires human attention and pursuit.
Historical Context
Moses' decision to "turn aside" from his routine shepherding task demonstrates spiritual attentiveness—recognizing when the ordinary becomes extraordinary. This moment transforms Moses' life and Israel's history. His willingness to investigate the unusual positioned him to receive God's call. The narrative emphasizes that God rewards those who seek (Jeremiah 29:13, Matthew 7:7-8).
Questions for Reflection
How does Moses' decision to 'turn aside' challenge you to notice and investigate God's unusual works rather than remaining absorbed in routine?
What 'burning bushes'—unexplained signs of God's presence—might you be overlooking in your daily life?
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☆ And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.
References God: Genesis 22:1 , 46:2 , Psalms 62:11 , Acts 10:3 . References Lord: Genesis 22:11 +5
Study Note · Exodus 3:4
Analysis
And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I (וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי, vayar YHWH ki sar lir'ot vayikra elav Elohim mitokh hasneh vayomer Mosheh Mosheh vayomer hineni )—When the LORD saw that he turned aside —God waits for Moses' response before speaking. The double name Moses, Moses (מֹשֶׁה מֹשֶׁה) signals urgent, intimate divine address (cf. Abraham, Abraham, Genesis 22:11; Samuel, Samuel, 1 Samuel 3:10). Here am I (הִנֵּנִי, hineni ) is the classic response of readiness to obey (Genesis 22:1, Isaiah 6:8). Moses has journeyed from impulsive self-confidence (2:12) to humble availability. The text shifts from "angel of the LORD" (v. 2) to "the LORD" and "God" (v. 4), revealing that the messenger and the message are one—this is YHWH Himself speaking.
Historical Context
The double name calling emphasizes solemnity and affection in Hebrew narrative. God's speaking from the bush confirms this is no vision but direct divine revelation. Moses' response "hineni" would later be required of prophets (Isaiah 6:8) and saints (1 Samuel 3:4-10), showing readiness to hear and obey. This moment marks Moses' transition from shepherd to prophet.
Questions for Reflection
How does God's waiting until Moses 'turned aside' teach about the importance of responsive attentiveness to receive His call?
What does Moses' simple 'Here am I' teach about the humility and readiness required to receive divine commissioning?
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☆ And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holyHoly: קָדוֹשׁ (Qadosh ). The Hebrew qadosh (קָדוֹשׁ) means holy or set apart—separated from common use for God's purposes. God is 'the Holy One of Israel,' utterly distinct from creation in moral perfection. Holy: Leviticus 10:3 , Joshua 5:15 , Acts 7:33 . Parallel theme: Exodus 19:12 , 19:21 +2
Study Note · Exodus 3:5
Analysis
And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground (וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא, vayomer al-tikrav halom shal-ne'alekha me'al raglekha ki hamakom asher atah omed alav admat-kodesh hu )—Draw not nigh (אַל־תִּקְרַב, al-tikrav ) establishes distance—God's holiness demands reverent approach. Put off thy shoes (שַׁל־נְעָלֶיךָ) was customary when entering sacred space; bare feet signified humility and respect (cf. Joshua 5:15). Holy ground (אַדְמַת־קֹדֶשׁ, admat-kodesh )—holiness derives not from the place but from God's presence. This command teaches that encountering God requires appropriate reverence, humility, and separation from the common. Moses learns here what Israel will learn at Sinai: approach to holy God demands preparation and respect (Exodus 19:10-13).
Historical Context
Removing footwear before entering holy space was practiced in ancient Near Eastern cultures when approaching temples or sacred sites. The principle of sacred space consecrated by divine presence becomes foundational in Israel's tabernacle/temple theology (Exodus 25-31, 1 Kings 8:10-11). This moment at Horeb establishes the pattern: God's manifest presence creates holy space demanding reverent response.
Questions for Reflection
How does the command to remove shoes challenge modern casual approaches to God's presence?
What does this verse teach about the relationship between God's holiness and our posture when encountering Him?
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☆ Moreover he said, I am the GodGod: אֱלֹהִים (Elohim ). The Hebrew Elohim (אֱלֹהִים) is a plural form denoting majesty and fullness of deity. Though grammatically plural, it takes singular verbs when referring to the one true God, suggesting the Trinity's plurality within unity. References God: Exodus 4:5 , Genesis 28:13 , Judges 13:22 , 1 Kings 18:36 , Psalms 132:2 +5
Study Note · Exodus 3:6
Analysis
Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God (וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים, vayomer anokhi Elohei avikha Elohei Avraham Elohei Yitschak vElohei Ya'akov vayaster Mosheh panav ki yare mehabit el-ha'Elohim )—I am the God of thy father —God identifies Himself through covenant relationship. The threefold repetition God of Abraham, God of Isaac, God of Jacob emphasizes covenant continuity (cf. Matthew 22:32). Jesus uses this verse to prove the resurrection—the living God is God of the living. Moses hid his face (וַיַּסְתֵּר פָּנָיו)—reverential fear replaces curiosity. Afraid to look upon God acknowledges the ancient belief that seeing God meant death (Exodus 33:20, Judges 6:22-23). Moses' fear demonstrates proper response to theophany—awe, reverence, and holy fear.
Historical Context
God's self-identification through the patriarchs anchors Moses' call in redemptive history. The covenant promises to Abraham (Genesis 12, 15, 17), reiterated to Isaac (Genesis 26:3-4) and Jacob (Genesis 28:13-15), are now being fulfilled through Moses. This continuity shows God's faithfulness across generations and prepares Moses to lead Israel in covenant relationship with YHWH.
Questions for Reflection
How does God's self-revelation as 'God of Abraham, Isaac, and Jacob' assure you of His faithfulness to covenant promises?
What does Moses' hiding his face teach about the balance between intimate relationship with God and reverent fear of His holiness?
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☆ And the LORDLord: יְהוָה / אֲדֹנָי (YHWH / Adonai ). When 'LORD' appears in small capitals, it represents the Tetragrammaton YHWH (יְהוָה), God's personal covenant name meaning 'I AM.' When 'Lord' appears normally, it's Adonai (אֲדֹנָי), meaning 'my Lord,' emphasizing sovereignty. References Lord: Genesis 29:32 , Psalms 34:4 , 34:6 . References Egypt: Nehemiah 9:9 . Parallel theme: Exodus 1:11 +5
Study Note · Exodus 3:7
Analysis
And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows (וַיֹּאמֶר יְהוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרַיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו, vayomer YHWH ra'oh ra'iti et-oni ami asher beMitsrayim ve'et-tsa'akatam shamati mipnei nogasav ki yadati et-makh'ovav )—The emphatic Hebrew surely seen (רָאֹה רָאִיתִי, ra'oh ra'iti , infinitive + perfect) intensifies: "seeing I have seen" or "I have most certainly seen." My people (עַמִּי, ami )—God claims covenant relationship. Three verbs—seen , heard , know —show God's comprehensive awareness. Affliction (עֳנִי, oni ), cry (צַעֲקָה, tsa'akah ), sorrows (מַכְאֹב, makh'ov , "pains") describe Israel's suffering. God's compassion motivates the Exodus—not mere humanitarian concern but covenant faithfulness to His chosen people.
Historical Context
This verse echoes 2:24-25 where God "heard," "remembered," "looked," and "knew." The repetition emphasizes that the Exodus springs from God's initiative, not human merit. Israel's cry has reached God (2:23); now He responds. The phrase "my people" establishes the relationship that will be developed through Sinai covenant: "You shall be My people, and I will be your God" (Exodus 6:7, Leviticus 26:12).
Questions for Reflection
How does God's emphatic 'I have surely seen' encourage you that He is aware of suffering even when He seems silent?
What does God calling Israel 'My people' before they've done anything to earn it teach about the basis of His covenant love?
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☆ And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
References Egypt: Exodus 3:17 , Ezekiel 20:6 . Good: Deuteronomy 1:25 , Psalms 34:8 . Parallel theme: Exodus 13:5 +5
Study Note · Exodus 3:8
Analysis
And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites (וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ, va'ered lehatsilo miyad Mitsrayim ulha'aloto min-ha'arets hahi el-erets tovah urechavah el-erets zavat chalav udevash )—I am come down (וָאֵרֵד, va'ered )—God actively intervenes in history. Deliver (נָצַל, natsal , "snatch away/rescue") is salvation language. The dual purpose: deliver (from bondage) and bring up (to blessing). Good land and large (טוֹבָה וּרְחָבָה) contrasts with Egypt's oppression. Flowing with milk and honey (זָבַת חָלָב וּדְבָשׁ)—the famous metaphor denoting fertility and abundance (used 20x in Torah). The list of seven nations occupying Canaan (Canaanites through Jebusites) previews conquest challenges but also God's comprehensive gift.
Historical Context
"Milk and honey" described agricultural richness—goat/sheep milk from pastoral land, honey from date palms and bees from wild sources. Canaan's fertility contrasted with Egypt's dependence on Nile irrigation and with Sinai's wilderness. The seven nations represent entrenched opposition God will overcome (Deuteronomy 7:1). This promise fulfills Genesis 15:18-21 and 17:8—the land covenant to Abraham.
Questions for Reflection
How does the two-part promise—deliverance from bondage AND blessing in the land—reflect the fullness of salvation (justification and sanctification)?
What 'promised lands' of spiritual abundance is God calling you toward after delivering you from bondage?
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☆ Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
References Israel: Exodus 2:23 . References Egypt: Exodus 3:7 . Parallel theme: Exodus 1:11 , 1:22 , Psalms 12:5 +3
Study Note · Exodus 3:9
Analysis
Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them (וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי־יִשְׂרָאֵל בָּאָה אֵלָי וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם)—God reiterates His awareness: the cry... is come unto me (צַעֲקַת... בָּאָה אֵלָי, echoing 2:23). I have also seen the oppression (רָאִיתִי אֶת־הַלַּחַץ)—oppression (לַחַץ, lachats ) means crushing pressure/affliction. The repetition (v. 7 and v. 9) emphasizes God's compassionate motivation—He acts because He hears and sees suffering. This isn't abstract theology but personal concern. The double emphasis prepares Moses for the call (v. 10): because God has seen and heard, He now sends Moses to act. Divine compassion leads to divine action through human agents.
Historical Context
Israel's suffering had intensified over generations (1:11-14). God's timing in responding wasn't indifference but purposeful—waiting until both Israel's desperation and Moses' preparation reached the appointed moment. The cry reaching God (2:23, 3:7, 9) shows that fervent prayer moves divine compassion to action (James 5:16).
Questions for Reflection
How does God's repeated emphasis on hearing cries and seeing oppression assure you that He's aware of and cares about suffering?
What does the connection between God's seeing (v. 9) and God's sending (v. 10) teach about prayer as the catalyst for divine intervention?
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☆ Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
References Egypt: 1 Samuel 12:6 , Micah 6:4 , Acts 7:34 , 7:36 . References Israel: Hosea 12:13 +2
Study Note · Exodus 3:10
Analysis
Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt (וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל־פַּרְעֹה וְהוֹצֵא אֶת־עַמִּי בְנֵי־יִשְׂרָאֵל מִמִּצְרָיִם)—God's commission: I will send thee (אֶשְׁלָחֲךָ, eshlachakha ). Come... and I will send —Moses must draw near before being sent. Unto Pharaoh —direct confrontation with world's greatest power. Bring forth my people (הוֹצֵא אֶת־עַמִּי)—bring forth (יָצָא, yatsa , "exodus/go out") gives the book its name. My people emphasizes covenant relationship. This is Moses' life-defining call—leading the greatest deliverance in OT history, typifying Christ's greater redemption (Luke 9:31, Jesus' "exodus" at Jerusalem). Moses will resist (vv. 11, 13; 4:1, 10, 13), but God's call stands firm.
Historical Context
Moses' commission comes after 80 years of preparation: 40 in Pharaoh's court learning Egyptian politics/culture, 40 in Midian's wilderness learning humility and survival. God's call is specific (unto Pharaoh), purposeful (bring forth), and personal (my people). This pattern of long preparation followed by specific commissioning appears throughout Scripture (Joseph, David, John the Baptist, Paul).
Questions for Reflection
How does Moses' 80-year preparation encourage you during seasons of waiting before clear calling emerges?
What does God's direct commission ('I will send you') teach about the authority and responsibility of those called to difficult ministry?
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☆ And Moses said unto GodGod: אֱלֹהִים (Elohim ). The Hebrew Elohim (אֱלֹהִים) is a plural form denoting majesty and fullness of deity. Though grammatically plural, it takes singular verbs when referring to the one true God, suggesting the Trinity's plurality within unity. References God: 2 Samuel 7:18 , 1 Kings 3:7 , Jeremiah 1:6 , 2 Corinthians 3:5 . References Israel: 1 Samuel 18:18 +3
Study Note · Exodus 3:11
Analysis
And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? (וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים מִי אָנֹכִי כִּי אֵלֵךְ אֶל־פַּרְעֹה וְכִי אוֹצִיא אֶת־בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם)—Moses' first objection: personal inadequacy. Who am I? (מִי אָנֹכִי, mi anokhi )—Moses' humility contrasts with his earlier presumption (2:12). Forty years in the wilderness broke his self-confidence. That I should go unto Pharaoh —Moses fled as fugitive murderer (2:15); how can he return? Bring forth... Israel —Moses earlier tried self-appointed deliverance (2:12); it failed miserably. Now he doubts God-appointed mission. True humility recognizes inadequacy but trusts God's sufficiency. False humility uses inadequacy as excuse for disobedience. God's response (v. 12) shifts focus from Moses' identity to divine presence.
Historical Context
Moses' question 'Who am I?' reflects radical transformation from the prince who acted presumptuously (2:12) to the shepherd who doubts his adequacy. Midian's wilderness humbled Moses necessarily—leaders must be broken of self-reliance before God can use them. Moses learns what Paul later wrote: 'When I am weak, then am I strong' (2 Corinthians 12:10).
Questions for Reflection
How does Moses' humility ('Who am I?') challenge both self-reliant pride and excuse-making false humility in your response to God's call?
When has God used a 'wilderness season' to break your self-sufficiency and prepare you for greater kingdom work?
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☆ And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
References God: Isaiah 41:10 , Romans 8:31 . Parallel theme: Exodus 4:12 , 4:15 , Genesis 31:3 +5
Study Note · Exodus 3:12
Analysis
And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain (וַיֹּאמֶר כִּי־אֶהְיֶה עִמָּךְ וְזֶה־לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ בְּהוֹצִיאֲךָ אֶת־הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת־הָאֱלֹהִים עַל הָהָר הַזֶּה)—God's answer shifts focus from Moses to divine presence: I will be with thee (אֶהְיֶה עִמָּךְ, ehyeh immakh ). The verb I will be (אֶהְיֶה) is the same as in the divine name (v. 14). God's presence is Moses' sufficiency. The token (אוֹת, ot , "sign"): ye shall serve God upon this mountain —after the Exodus, Israel will worship here (Exodus 19-24). This unusual sign (fulfilled after the mission) requires faith—Moses must trust God's promise before seeing its fulfillment. The purpose of deliverance: serve God (עָבַד, avad ), not mere political freedom but covenant worship.
Historical Context
The sign's fulfillment came at Sinai (Exodus 19:1-2) when Israel camped at this mountain and received the Law. God's promise that they would worship here sustained Moses through the difficult confrontations with Pharaoh. The emphasis on worship as deliverance's goal establishes that the Exodus wasn't humanitarian rescue but covenant formation—God delivered Israel to bring them into relationship with Himself.
Questions for Reflection
How does God's promise 'I will be with you' address your feelings of inadequacy for His calling more than self-improvement or skill development could?
What does the future-oriented sign teach about faith that trusts God's promise before seeing evidence?
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God Reveals His Name
☆ And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?
References God: Exodus 3:14 , Isaiah 9:6 . References Israel: Jeremiah 23:6 . Parallel theme: Genesis 32:29 , Proverbs 30:4 +2
Study Note · Exodus 3:13
Analysis
And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? (וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ־לִי מַה־שְּׁמוֹ מָה אֹמַר אֲלֵהֶם)—Moses' second objection: credibility/authority. What is his name? (מַה־שְּׁמוֹ, mah-shemo )—Ancient Near Eastern cultures believed names revealed essence/character. Israel knew God of your fathers (אֱלֹהֵי אֲבוֹתֵיכֶם), but what is His personal covenant name? Moses needs more than "the ancestral deity"—he needs the name that will authenticate his mission and reveal God's character. God's response (v. 14-15) gives the most profound self-revelation in Scripture: YHWH, the I AM.
Historical Context
Names in ancient cultures weren't arbitrary labels but revealed character and essence. Knowing someone's name meant knowing their nature and having relationship. Moses' question seeks the covenant name that will unite Israel and distinguish YHWH from Egypt's pantheon. God's answer (YHWH) becomes Israel's most sacred name, the covenant identifier used over 6,800 times in the Hebrew Bible.
Questions for Reflection
How does Moses' request for God's name reflect the importance of knowing God's character, not just His existence?
What does the emphasis on God's name teach about the relationship between knowing God personally (by name) and serving Him faithfully?
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☆ And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
References God: Exodus 6:3 , Psalms 68:4 , 90:2 , Isaiah 44:6 , Revelation 4:8 +5
Study Note · Exodus 3:14
Analysis
And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you (וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם)—I AM THAT I AM (אֶהְיֶה אֲשֶׁר אֶהְיֶה, ehyeh asher ehyeh )—God's self-revelation as the eternally self-existent One. The verb אֶהְיֶה (ehyeh , "I am/I will be") derives from הָיָה (hayah , "to be"), the root of the divine name YHWH (יהוה). This isn't mere existence but active, dynamic being—"I AM who I AM" or "I WILL BE what I WILL BE." God's identity transcends human categories—He is the uncaused cause, the self-existent eternal One. The LXX rendered this ἐγὼ εἰμι ὁ ὤν (ego eimi ho on , "I am the Being One"), shaping Jesus' "I AM" statements (John 8:58). I AM hath sent me —God's name becomes Moses' authority.
Historical Context
This revelation of the divine name I AM/YHWH became the foundation of Israel's monotheism. Unlike pagan gods with origin stories, YHWH exists eternally, uncreated and self-sufficient. The name connects to the verb 'to be,' emphasizing God's absolute existence independent of creation. Jesus' use of 'I AM' (John 8:58, 'Before Abraham was, I AM') claims this divine name, leading to accusations of blasphemy (John 8:59).
Questions for Reflection
How does the name 'I AM' reveal God's self-existence and independence from all created things, including your circumstances?
What does Jesus' use of 'I AM' statements in John's Gospel teach about His divine identity as YHWH incarnate?
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☆ And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORDLord: יְהוָה / אֲדֹנָי (YHWH / Adonai ). When 'LORD' appears in small capitals, it represents the Tetragrammaton YHWH (יְהוָה), God's personal covenant name meaning 'I AM.' When 'Lord' appears normally, it's Adonai (אֲדֹנָי), meaning 'my Lord,' emphasizing sovereignty. References God: Exodus 3:6 , 4:5 , Isaiah 9:6 , Hosea 12:5 , Micah 4:5 +5
Study Note · Exodus 3:15
Analysis
And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations (וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם... זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר)—God expands the name revelation: The LORD (יְהוָה, YHWH )—the tetragrammaton, God's covenant name. It connects I AM (אֶהְיֶה, ehyeh ) to the third person form: "He who is/will be." God of your fathers... Abraham, Isaac, Jacob roots this revelation in covenant history—not a new god but the patriarchs' God now revealing His personal name. This is my name for ever (זֶה־שְּׁמִי לְעֹלָם)—eternal, unchanging identifier. My memorial unto all generations (זִכְרִי לְדֹר דֹּר)—how God wants to be remembered and invoked. YHWH becomes Israel's most sacred name, so holy later Jews avoided pronouncing it, saying Adonai (Lord) instead.
Historical Context
The name YHWH (LORD) appears over 6,800 times in the Hebrew Bible, far more than any other divine name. Its etymology from 'to be' emphasizes God's self-existence and faithfulness ('He who is' and 'He who will be'—always present, unchanging). The Exodus event and name revelation became the defining moment in Israel's history, referenced throughout Scripture as the paradigmatic act of divine redemption.
Questions for Reflection
How does God's eternal name YHWH assure you of His unchanging character and faithfulness across all generations?
What does the connection between 'I AM' (v. 14) and 'YHWH' (v. 15) teach about God's self-revelation progressing from mystery to covenant relationship?
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☆ Go, and gather the elders of Israel together, and say unto them, The LORD GodGod: אֱלֹהִים (Elohim ). The Hebrew Elohim (אֱלֹהִים) is a plural form denoting majesty and fullness of deity. Though grammatically plural, it takes singular verbs when referring to the one true God, suggesting the Trinity's plurality within unity. References Lord: Exodus 4:31 . References God: Exodus 2:25 , 4:5 , 13:19 , Genesis 50:24 +5
Study Note · Exodus 3:16
Analysis
Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt (לֵךְ וְאָסַפְתָּ אֶת־זִקְנֵי יִשְׂרָאֵל... יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי... פָּקֹד פָּקַדְתִּי אֶתְכֶם)—God gives Moses his message and strategy. Gather the elders (זִקְנֵי, ziknei )—work through existing leadership. The message: appeared unto me (נִרְאָה אֵלַי, theophany), and I have surely visited you (פָּקֹד פָּקַדְתִּי, pakod pakadti , emphatic: "visiting I have visited"). The verb פָּקַד (pakad ) means "visit for purpose"—divine intervention. Seen that which is done to you —God's awareness motivates action. This message assures Israel that their suffering hasn't gone unnoticed; God acts to fulfill covenant promises.
Historical Context
The phrase 'surely visited' (פָּקֹד פָּקַדְתִּי) echoes Joseph's prophecy in Genesis 50:24-25: 'God will surely visit you.' Israel's elders likely passed down this promise through generations, waiting for its fulfillment. Moses' message confirms that the long-awaited visitation has begun. Working through elders respected existing tribal authority structures that would govern Israel's camp organization during the wilderness journey.
Questions for Reflection
How does God's 'visiting' Israel after centuries of silence encourage you when prayers seem unanswered for long periods?
What does Moses' instruction to work through existing elders teach about respecting legitimate authority structures when implementing change?
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☆ And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.
References Egypt: Genesis 46:4 . Parallel theme: Genesis 50:24 , Joshua 24:11
Study Note · Exodus 3:17
Analysis
And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey (וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם... אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ)—God's promise has two parts: bring you up out of the affliction (deliverance) and unto the land (destination). I will bring you up (אַעֲלֶה, a'aleh )—God as active agent. The list of seven nations (Canaanites through Jebusites) represents complete conquest. Flowing with milk and honey (זָבַת חָלָב וּדְבָשׁ)—the promise from verse 8, emphasizing abundance. God's redemption is comprehensive: not just rescue from bondage but blessing in inheritance. This pattern anticipates the gospel: Christ delivers from sin's slavery and brings us into kingdom inheritance (Colossians 1:13-14).
Historical Context
The seven nations listed occupied various regions of Canaan. Their presence represented formidable opposition—fortified cities, iron chariots, giant warriors (Numbers 13:28-33). Yet God promises to bring Israel into this land, fulfilling the Abrahamic covenant (Genesis 15:18-21). The journey from promise (Exodus 3) to fulfillment (Joshua 1-12) spans 40 years, teaching that divine promises are certain but often require patient faith.
Questions for Reflection
How does the two-fold promise—deliverance from Egypt AND inheritance in Canaan—illustrate the comprehensive nature of salvation?
What 'milk and honey' promised lands is God calling you toward after delivering you from bondage, and how do you trust Him through the journey?
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☆ And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrificeSacrifice: זֶבַח (Zevach ). The Hebrew zevach (זֶבַח) denotes a sacrifice or offering—an animal slaughtered for worship. Old Testament sacrifices foreshadowed Christ, 'the Lamb of God' (John 1:29 ). References God: Exodus 7:16 , 9:1 , 9:13 , 10:3 , Joshua 1:17 +3
Study Note · Exodus 3:18
Analysis
And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God (וְשָׁמְעוּ לְקֹלֶךָ... יְהוָה אֱלֹהֵי הָעִבְרִים נִקְרָה עָלֵינוּ וְעַתָּה נֵלְכָה־נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר)—God assures Moses: they shall hearken to thy voice (וְשָׁמְעוּ לְקֹלֶךָ)—Israel will believe. The delegation: thou and the elders —corporate leadership confronting Pharaoh. The message: The LORD God of the Hebrews hath met with us (יְהוָה אֱלֹהֵי הָעִבְרִים, YHWH Elohei ha'Ivrim)—first use of "Hebrews" identifying Israel ethnically to Egyptians. The request: three days' journey... to sacrifice —initially seems like a temporary religious observance. Was this deception or a test? God knew Pharaoh would refuse even this modest request (v. 19), exposing his hardness.
Historical Context
The three-day journey request appears repeatedly (5:3, 8:27). Some interpret it as initial, tactical request that would be expanded; others as testing Pharaoh's willingness to permit any worship. Ancient Near Eastern protocol required respectful initial requests before escalating. The phrase 'sacrifice to the LORD' (זָבַח ליהוה) emphasizes worship as Israel's purpose—they're not just escaping slavery but pursuing covenant relationship with YHWH.
Questions for Reflection
How does the phased approach—starting with a three-day journey request—illustrate wisdom in confronting opposition gradually?
What does the emphasis on sacrifice/worship as the purpose for leaving teach about prioritizing relationship with God over mere circumstantial improvement?
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☆ And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
Parallel theme: Exodus 5:2 , 6:1
Study Note · Exodus 3:19
Analysis
And I am sure that the king of Egypt will not let you go, no, not by a mighty hand (וַאֲנִי יָדַעְתִּי כִּי לֹא־יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ וְלֹא בְּיָד חֲזָקָה)—God warns Moses of certain refusal: the king of Egypt will not let you go . I am sure (יָדַעְתִּי, yadati , "I know") shows God's foreknowledge. The phrase not by a mighty hand is ambiguous: either "not even by [Pharaoh's own] mighty hand [would he let you go]" or "not unless [compelled] by a mighty hand [of YHWH]." Most translations take the latter: only God's powerful intervention will free Israel. This prepares Moses for the plagues—Pharaoh's obstinacy necessitates escalating judgments. God foreknowing resistance doesn't cause it; He simply reveals what will happen given Pharaoh's character.
Historical Context
Pharaoh's refusal despite ten devastating plagues demonstrates human capacity for stubborn rebellion against God. This preview prepares Moses psychologically—he won't interpret Pharaoh's refusals as mission failure but as predicted resistance requiring patience and trust in God's ultimate victory. The phrase anticipates Deuteronomy 26:8 where Israel recalls God delivering them 'with a mighty hand.'
Questions for Reflection
How does God's advance warning about Pharaoh's resistance help you endure opposition when obeying God's call?
What does this verse teach about persistence in ministry despite foreknown difficulties?
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☆ And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
References Egypt: Exodus 6:6 , 12:39 , Deuteronomy 6:22 , Acts 7:36 . Parallel theme: Exodus 9:15 +2
Study Note · Exodus 3:20
Analysis
And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go (וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם)—God's strategy: overwhelming demonstrations of power. Stretch out my hand (שָׁלַחְתִּי אֶת־יָדִי)—anthropomorphic language for divine intervention. Smite Egypt with all my wonders (הִכֵּיתִי... בְּכֹל נִפְלְאֹתַי)—wonders (נִפְלְאֹת, nifla'ot ) are the ten plagues, miraculous demonstrations of YHWH's supremacy over Egyptian gods. In the midst thereof (בְּקִרְבּוֹ)—the plagues will occur in Egypt's heartland, not peripheral regions. After that he will let you go —eventually Pharaoh surrenders, though reluctantly and temporarily (14:5-9). The plagues serve multiple purposes: judgment on Egypt, deliverance for Israel, revelation of YHWH's character.
Historical Context
The ten plagues systematically demonstrated YHWH's supremacy over Egypt's pantheon: Nile (Hapi), frogs (Heqet), sun (Ra), Pharaoh himself (considered divine). Each plague targeted specific Egyptian deities, showing their impotence. The escalation—from nuisance to economic devastation to death—gave Pharaoh repeated opportunities to relent. His hardening after each plague (Exodus 7-11) fulfilled this prophecy exactly.
Questions for Reflection
How do the promised 'wonders' demonstrate that God's judgments serve both punitive and revelatory purposes?
What does the phrase 'after that he will let you go' teach about God's patience in giving oppressors opportunities to repent before final judgment?
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☆ And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:
References Egypt: Exodus 11:3 , 12:36 , Acts 7:10 . Parallel theme: Genesis 39:21 , Nehemiah 1:11 +3
Study Note · Exodus 3:21
Analysis
And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty (וְנָתַתִּי אֶת־חֵן הָעָם־הַזֶּה בְּעֵינֵי מִצְרָיִם וְהָיָה כִּי תֵלֵכוּן לֹא תֵלְכוּ רֵיקָם)—God promises favour (חֵן, chen , "grace/favor") in Egyptians' eyes. Ye shall not go empty (לֹא תֵלְכוּ רֵיקָם)—Israel will receive compensation for their labor. This anticipates 11:2-3 and 12:35-36 when Egyptians give Israel gold, silver, and clothing. This isn't theft but just recompense—wages for 400 years of slavery (cf. Deuteronomy 15:13-14 which requires sending freed slaves away with provision). God ensures His people leave enriched, not impoverished, and these spoils later fund the tabernacle (25:1-7, 35:4-9).
Historical Context
The 'plundering of Egypt' fulfilled Genesis 15:14 ('afterward shall they come out with great substance'). Archaeological evidence shows that slaves rarely possessed wealth; Israel's enrichment reversed their economic devastation. The gold and silver later used for tabernacle construction (Exodus 25-31, 35-40) came from these Egyptian gifts, showing God's providence—even pagan wealth serves His purposes when redirected to worship.
Questions for Reflection
How does God's provision of Egyptian wealth to Israel illustrate that He compensates His servants for faithful endurance through suffering?
What does the subsequent use of Egyptian gold for the tabernacle teach about redeeming secular resources for sacred purposes?
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☆ But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Parallel theme: Exodus 11:2 , Genesis 15:14 , Psalms 105:37 , Proverbs 13:22 , Isaiah 33:1 , Ezekiel 39:10
Study Note · Exodus 3:22
Analysis
But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians (וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת... וְנִצַּלְתֶּם אֶת־מִצְרָיִם)—The method: borrow (שָׁאַל, sha'al , more accurately "ask/request") items from neighbors. Jewels of silver and gold, and raiment —valuable portable wealth. Put them upon your sons and daughters —adorning the next generation. Ye shall spoil the Egyptians (וְנִצַּלְתֶּם אֶת־מִצְרָיִם, venitsaltem et-Mitsrayim )—spoil (נָצַל, natsal ) means "plunder/strip." This is poetic justice: Egypt exploited Israel's labor for centuries; now Israel takes Egypt's wealth. The fulfillment (12:35-36) shows Egyptians giving willingly, eager for Israel to leave. God orchestrates recompense and provides resources for wilderness journey and tabernacle worship.
Historical Context
The 'borrowing' language (KJV) misled some to think Israel acted deceptively. Better translation: 'ask/request.' Exodus 12:35-36 shows Egyptians gave willingly—after the tenth plague, they were desperate for Israel to leave and gave generously (12:33). This wealth transfer reversed economic exploitation and fulfilled God's promise of leaving 'with great substance' (Genesis 15:14). The silver and gold later funded tabernacle construction (Exodus 25-40).
Questions for Reflection
How does the 'spoiling of Egypt' illustrate God's justice in compensating the oppressed and judging oppressors economically as well as physically?
What does God's provision of resources before the journey teach about His care to equip His people for the missions He assigns?
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