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Jones, Levi Exodus 3:1-12 Textual Analysis
Jones, Levi Exodus 3:1-12 Textual Analysis
Exodus 3:1-12
Textual Analysis
1 Now Moses, tending the flock of his father-in-law, Jethro, the priest of Midian, drove
the flock into the wilderness, and came to Horeb, the mountain of God.
2 The messenger of Jehovah became visible to Moses in a blazing fire from the midst of a
bush. Moses noticed and perceived that the bush was burning but not consumed.
3 So Moses thought, “I must turn to inspect this marvelous spectacle, the reason the bush
is not destroyed.”
4 When Jehovah observed Moses turning aside to behold the bush, Elohim invited him
from the midst of the bush, saying, “Moses, Moses!” Moses replied, “Here I am.”
5 Then He commanded, “Do not draw near; remove your sandals from your feet, for the
place on which you are standing is land set apart. It is holy ground.”
6 He also avowed, “I am Elohim of your ancestors, Abraham, Isaac and Jacob.” Then
Moses hid his face for he feared and revered Elohim as the true God.
7 Jehovah said, “I have looked upon the misery of my people who are in Egypt. I have
granted hearing to their cry of distress against their taskmasters, for I know and have
8 “Thus, I have come down to deliver them from the power of the Egyptians, and to bring
them up into a good and spacious land, a land flowing with milk and honey, to the region
of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the
Jebusites.”
9 “Now, look, the cry of the people of Israel is gathered before Me. Furthermore, I have
seen the pressure with which the Egyptians have squeezed them.”
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10 “Come now, I will send you to Pharaoh, so that you may bring My people, Israel, out
of Egypt.”
11 But Moses responded to God, “Who am I, that I should go to Pharaoh, and that I
12 And He said, “Nevertheless, I will be with you and this will be a miraculous sign to
you that it is I who let you loose: when you have delivered the people out of Egypt, you
Literary Context
The book of Exodus falls within the parameters of the Pentateuch, a Greek word
meaning “five scrolls.” The Hebrew division for these five books is called Torah,
“The name ‘Exodus’ which is of Greek origin, comes from the LXX name for the
second book of the Pentateuch. ‘Exodus’ means ‘exit, departure,’ or ‘exodus [from
Egypt]’… The Hebrew name for the book derives from the first words of the text: ‘And
these are the names of’… or simply Shemoth.’” The Hebrew name Shemoth, indicates,
along with the conjunction “And” beginning Exodus 1:1, Exodus was meant to be
continuous from Genesis.2 However, the book of Exodus is not simply an historical
account of the Israelites. This can be seen, for instance, through the author’s neglect to
name the ruling pharaohs in these narratives. Also, the events narrated in the book of
Exodus are, at times, anachronistic in arrangement. Bruce Birch suggests that Exodus is
subsequent generations so that they too will know and encounter the liberating God of the
Exodus story.” 3 Exodus is composed primarily as “narrative and law.”4 The book of
Exodus also has a distinctly liturgical influence throughout its composition.5 Birch also
suggests four “foci” that the “narrative flow of the book of Exodus” centers upon:
known as the Documentary Hypothesis.7 The Documentary Hypothesis holds that there
are three, possibly four, editors that shaped the final text of Exodus. “Scholars who
maintain the documentary hypothesis trace the materials in this book to three literary
According to James Bowley, the text known as J and E fall between the years
928-722 BCE. The P text follows somewhere between 700-600 BCE. Bowley then
continues by concluding that P and J were likely woven together by an author designated
D for the Deutreronomist. This, Bowley believes, was likely formed during King
Josiah’s reign from 639-609 BCE.9 These text sources were then combined by various
3 Ibid, 98.
4 Terence E.Fretheim. The Pentateuch. Ed. Gene M. Tucker and Charles Cousar.
(NewYork: Abingdon P, 1996), 102.
5 Bruce C. Birch, Walter Brueggemann, and Terence E. Fretheim. A Theological
Introduction to the Old Testament. (New York: Abingdon P, 2005), 99.
6 Ibid, 99-101.
7 Ibid, 32.
8 Robert D. Branson, Jim Edlin, and Timothy M. Green. Discovering the Old
Testament: Story and Faith. (New York: Beacon Hill P of Kansas City: 2003), 94.
9 James E. Bowley. Introduction to Hebrew Bible: A Guided Tour of Israel's Sacred
Library. (Upper Saddle River: Prentice Hall, 2007), 113.
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redactors until the text was finished circa the sixth or fifth centuries BCE.10
Levin declares that six “narrative blocks” exist within the Pentateuch: “primeval history
(Genesis 1-11); history of the patriarchs (Genesis 12-36); the story of Joseph and his
brothers (Genesis 37; 39-45); stories about Moses (Exodus 2-4); exodus of the Israelites
from Egypt and their wanderings through the desert; and Balaam (Numbers 22-24).” 11
These “narrative blocks” show the fragmented framework that has been weaved together
through a long process that was finally fused together by an editor known as the Yahwist
or J source.
The Yahwist is noted as one of the “two documents that provide the literary basis
of what later became the Pentateuch.”12 Martin Noth claimed that the work of the
Pentateuch was a “self-contained whole.”13 Six characteristics showed this unity. First,
editorial process had been used throughout the work. Secondly, the Pentateuch had a
“view of history” tracing Israel’s very beginnings until its preparation for entering the
narratives together. Fourth, ‘language and style” give evidence of a singular editor
stitching various sources together. The editor seemed to be very familiar with the
Source criticism, however, has yielded little consensus as to the actual process
10 Ibid,114.
11 Christoph Levin. The Yahwist: The Eariest Editor in the Pentateuch. Journal of
Biblical Literature. (2007): 213-217.
12 Ibid, 228.
13 Ibid, 217.
14 Ibid, 217-228.
Jones, Levi 5
leading to the canonical text we now have. As such, it is most beneficial to read the text
as we now have it. “Details on the nature and dating of these sources or the process that
brought them together are subject to vigorous debate… the development of literary and
canonical approaches to the text have stressed the importance of the present, final shape
Historical Context
reconstructing an historical account of the Exodus. This makes dating the events of the
Exodus difficult at best. What we can assess of the historical context must be derived
from the text. Exodus 1 begins with an account of the “names” of Jacob’s sons that had
come to Egypt during the time of Joseph’s vizier-ship in Egypt. Verse 5 tells us that
there were seventy kin of Jacob that lived in Egypt at that time. Exodus 1:6 then recounts
the fertility of the Israelite people had caused them to multiply greatly. This presents a
major concern for the pharaoh of Egypt. This pharaoh appoints taskmasters over the
Although inconclusive, there are some Egyptian influences upon the text (i.e.
Moses’ name). “With great irony on several levels, it is in fact the princess who gives
Moshe his name. The name is Egyptian, a rather common name meaning ‘son,’ which
you can see in other Egyptian names, such as Thutmose. But our author relates the name
to a Hebrew word, m-sh-h, meaning ‘to draw out,’ and has the Egyptian princess explain
the Hebrew meaning.”16 This Egyptian influence could possibly indicate materials
Walter C Kaiser maintains that there are two views for the dating of the exodus:
“(1) pharaohs of the Eighteenth Dynasty (c. 1580-1321 BC) and (2) pharaohs of the
Nineteenth Dynasty mainly in the thirteenth century (1321-1205 BC).”17 Kaiser indicates
two “pillars” for dating the exodus during the thirteenth century: “(1) the two names for
the store cities built by the Israelites in Egypt – Pithom and Rameses (1:11) – and (2) the
archaeological discoveries at many Palestinian sites that have been interpreted to favor an
Israelite conquest toward the end of the thirteenth century.”18 Kaiser contends that the
thirteenth century dating of the exodus rest on “two misconceptions,” namely, “that the
building of the cities (Pithom and Rameses) and the oppression of the Israelites
commenced shortly before the exodus rather than in the Middle Kingdom of Egypt (i.e.
prior to the Eighteenth Dynasty), and (2) the nature of the archaeology of Canaan and its
problematic dating.19 However, Exodus cannot be read as simply a linear history. Take,
for example, the time span between Moses’ murder of the Egyptian and his encounter
with God through the burning bush. There are forty years that span this time frame.
Likewise, the archaeological discoveries are difficult to date and are not congruently
agreed upon.
A clue often used for the dating of our text is found in Exodus 1:11 where the
cities of “Pithom and Ramses” are said to have been built by the Hebrews. The names of
these cities, especially in reference to Ramses, led many scholars to date the Exodus
during the reign of Ramses II which started in 1290 BC. Scholars argued that a city
could not be named after a Pharaoh that had not even been thought of during the time of
its construction. They logically concluded that the Exodus would not have occurred
before that time. In addition, Ramses II reigned during a significant period of “military
claims, “The description of the store city Ramses in Exodus is hardly adequate for what
we know of the great royal capital Pi-Ramses.”21 Furthermore, Vasholz maintains that it
would be unlikely, and even demeaning, to name such a mundane city for one of the great
pharaohs. However, Vasholz does allow the fact that Pi-Ramses also had “mud brick
storages,” which makes it a “possible site for the store city of the exodus.”22
Vasholz also contends that cities were not named after pharaohs but rather after
their gods. If that is true, this would free up dating the exodus to this period alone.
Vasholz says this stance is confirmed in Genesis 47:11, where “land of Ramses” is
mentioned. This locale is mentioned as prior to the time of Moses by close to 400 years.
This might indicate an alternative dating of the exodus prior to the time of Ramses II.23
Kaiser also contends that there are two “pillars” for dating the exodus to the
fifteenth century: “the summarizing statement that there were 480 years (1 Ki 6:1) from
the exodus until the fourth year of Solomon (= 967 BC) and (2) the supporting data that
three hundred years (Jdg 11:26) elapsed between Israel’s entrance into Palestine and the
commencement of the judge Jephthah’s rule. Both texts set the exodus at c. 1446 BC,
conclusive evidence and is readily attested due to conflicting translations from the Greek
and Hebrew. Also, others suggest that these 480 years are symbolic for the generations
that followed the exodus. Kaiser maintains that a “general case [can be] made for the
internal consistency of the biblical record for the early date of the exodus as c. 1446
BC.”25 However, again, this is not conclusive evidence for the dating of the Exodus.
Yet, this dating does give some interesting possibilities in the connection between the
The historical site for Sinai/Horeb is unknown. In addition, it is not certain that
these two place are even the same place, although they are generally asserted to be so.
These two names could be from two separate traditions that have been weaved together.
Bowley says that scholarship is divided on the issue. Bowley also writes, “The
traditional site of Mt. Sinai on the southern end of the Sinai peninsula, known as Jebual
Musa (Arabic for “Mount of Moses”), goes back only to the third or fourth century CE.”26
Also, there are numerous other locations that have been nominated as possible locations
of Mt. Sinai, including “near Palestine, some in modern Jordan or Saudi Arabia.”27
The book of Exodus, as is true for the rest of the Pentateuch, is anonymously
authored. Tradition surrounds this text as having come from the Mosaic tradition. There
are a few textual assertions of this belief (e.g. Ex. 17:14; 34:4, 27-29; 24:4).28 However,
as has been stated earlier, multiple authors and/or editors are thought to have been
involved in the shaping of the present text. Most likely, the canonical text we now hold
was likely finalized during “Israel’s Babylonian exile (587-539 BCE).”29 However, there
is still debate about the actual dating for the finalization of the Pentateuch.30 Despite
these uncertainties, a Babylonian exile seems a likely setting for the audience of Exodus
These texts would have answered important theological questions. For example,
a post-exile person might question where God had gone or if He might ever deliver them
from oppression. Was God confined to the Temple or one space? Did God care and
would He fulfill His promises? These and other penetrating questions would have been
addressed by these texts. Thus, Exodus invites every generation to live out the exile and
remember God’s wonderful deeds for His people. It asserts hope during times of trial and
tribulation. These texts also emphasize worship and obedience as a faithful response to
God’s actions in our behalf. The book of Exodus also puts forth the standard for
community through the giving of the Law and its comparison with life under pharaoh’s
oppressive regime. An exilic people would easily identify with the suffering of Exodus
Theological Content
purposes of God the Creator.”31 Moses is invited, called to participate in God’s creative
plan for His people. Although God could act alone to preserve Israel and save them, He
chooses to use human agency in this process. In Fretheim’s work, Exodus, he states,
“That is for God a risky venture, fraught with negative possibilities.”32 God’s call in this
Word (vv. 4b-9); (3) Divine Commission (v. 10); (4) Objection (v. 11); (5) Reassurance
The burning bush plays a huge role in the narrative. There is fire in the midst of
this bush yet it is not consumed. This catches Moses’ attention, thus he diverts his path
to see this sight. Moses’ curiosity becomes ground for divine revelation. Terrence
Fretheim commented, “A messenger of God… appears to him ‘in’ (not in the form of) a
flame of fire from within the bush and that the messenger is in fact God.”34
Bernard Robinson claims that this burning bush passage is an important segment
defining Israel’s connection with Yahweh. Robinson states, “This theophany, in which
God calls Moses from his shepherding, will emphasize the fact that Yahweh takes the
initiative where his emissaries are concerned.”35 God is not unconcerned or inactive.
God is actively working for his people, even before they are responding to Him.
Robinson believes this passage serves several purposes, which is informed by liturgical
uses.36 Kathy Beach-Verhey comments that the verb in Exodus 3:7b, “yada,” which we
translate “know,” “denotes intimacy… of shared experience… God is neither aloof nor
separated from the suffering of God’s people.”37 This is an awesome picture of Yahweh.
First, this theophany is “foreshadow [to] the Sinai revelation later in the Book of
33 Ibid, 54.
34 Ibid, 54.
35 Bernard P. Robinson. Moses at the Burning Bush. Journal for the Study of the
Old Testament 75 (1997), 111.
36 Ibid, 109.
37 Kathy Beach-Verhey. Exodus 3:1-12. Interpretation 59 (2005), 181.
38 Bernard P. Robinson. Moses at the Burning Bush. Journal for the Study of the Old
Testament 75 (1997), 112.
Jones, Levi 11
his personality.”39 Robinson continues by outlining the use of fire throughout the Bible
as a “symbol of the deity.”40 This is even seen in the Exodus account where God is
cloaked in a pillar of fire as He leads His people. Or, again, in the Sinai encounter with
Israel, the earth shakes and the mountain is enshrouded by smoke and fire at its peak.
Robinson maintains that this may not be fire’s only importance in this passage. Fire,
injustice.42 Although this is not a likely early reading, it does serve as an important
interpretation for us and likely for the communities that read this as a canon.43 It is
important to distinguish the messenger as being “in” the flame. Lastly, Robinson
believes the burning bush passage is “natural for the readers to see in the bush an allusion
constructing at the divine command for the Tabernacle.”44 The Menorah would represent
a “perpetual theophany.”45
J. Gerald Janzen adds that the bush can symbolize more than the natural realm.
The bush can also be seen to represent a people.46 We can find evidences of this use
throughout the Old and New Testament (i.e. John 15). God will not allow His people to
be consumed. In fact, God is in the midst of the persecution and will maintain life for His
people and not allow them to be “consumed.” In addition, Oliver Davies warns that we
39 Ibid, 112.
40 Ibid, 114.
41 Ibid, 115.
42 Ibid, 115.
43 Ibid, 115.
44 Ibid, 119.
45 Ibid, 120.
46 J. Berald Janzen. ...and the Bush Was Not Consumed. Encounter 2nd ser. 63
(2002), 122-23.
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must not merely look for symbolism in the burning bush narrative. Traditional readings
reality.47 The burning bush is an invitation to us to see suffering and to respond as God
would respond.
Application/ Hermeneutics
Like Moses, we are called to be aware. God reveals injustices in the world to
those He calls out. Like Moses, we may feel inadequate. However, God calls us for a
purpose and reassures us that we will not act alone. God will see His purposes come to
fruition no matter the opposition. God will establish His reign and sovereignty,
especially in the face of oppression and injustice against the weak. God calls us to
respond to these injustices, to oppose them head on. God sees, hears, and knows the
mistreatment of His people. He calls us to see the same thing He does. God is not
inactive. He comes down, even participates in the suffering of people. What kind of God
is this? Moses’ seeing, hearing, and knowing corresponds with God’s. God’s mission
becomes Moses’. Likewise, God’s mission in the world must become our own, even at
God’s purposes provide life in barrenness. God does not allow His people to be
consumed by the fires of oppression. Rather, God brings freedom and deliverance. He
still works this way today. What then should happen? God calls those He has freed to by
a holy community that participates in the divine re-creation. God frees us so that we may
worship. We enter into a covenant relationship with God. We decided who will be our
47 Oliver Davies. Reading the Burning Bush: Voice, World, and Holiness. Modern
Theology 22 (2006), 439.
Jones, Levi 13
The Exodus is not merely a historical account of God’s divine action in the past.
invitation to respond to God with trust and obedience. We know that God cares and
desires personal relationship because He enters into the very mess of our lives. He is not
merely a sideline observer, but a participant in the very world He created. As such, we
can be confident that God is with us, even in the absolute darkest situations. More
importantly, He cares and desires for us to experience His gift of freedom and
redemption.
Works Cited
Beach-Verhey, Kathy. 2005. "Exodus 3:1-12." Interpretation 59, no. 2: 180-182. ATLA
Branson, Robert D., Jim Edlin, and Timothy M. Green. Discovering the Old Testament :
Story and Faith. New York: Beacon Hill P of Kansas City, 2003.
Davies, Oliver. 2006. "Reading the Burning Bush: Voice, World, and Holiness." Modern
Fretheim, Terence E. The Pentateuch. Ed. Gene M. Tucker and Charles Cousar. New
<http://www.studylight.org/isb/bible.cgi?query=exodus+3%3a1-
12§ion=0&it=nas&ot=bhs&nt=na&enter=perform+search>.
Janzen, J Gerald. 2003. "And the bush was not consumed." Jewish Bible Quarterly 31,
Levin, Christoph. 2007. "The Yahwist: the earliest editor in the Pentateuch." Journal of
Longman III, Tremper. The Expositor’s Bible Commentary. Grand Rapids: Zondervan,
2002.
Robinson, Bernard P. 1997. "Moses at the Burning Bush." Journal for the Study of the
Old Testament , no. 75: 107-122. ATLA Religion Database with ATLASerials,
Tanakh, the Holy Scriptures : The New Translation According to the Traditional Hebrew
Vasholz, Robert I. 2006. "On the dating of the Exodus." Presbyterion 32, no. 2: 111-113.
Jones, Levi 15
2009).
Exodus 3:1-12
Literary Context
Historical Context
Theological Content
• “See, Hear, Know” – God experiences pain and suffering with His people
• God of Abraham, Isaac, and Jacob - God of Promise/ The One God
Hermeneutics/ Application
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