ȱ

MosesȱandȱtheȱExodusȬAngelȱȱ
ȱ
ALEXANDERȱA.ȱFISCHER,ȱSTUTTGARTȱ

AtȱtheȱendȱofȱhisȱdaysȱMosesȱisȱstandingȱonȱtheȱmountainȱgazingȱtoȱtheȱ
oppositeȱ sideȱ fullȱ ofȱ longing.ȱ Thereȱ isȱ theȱ landȱ Godȱ hasȱ promisedȱ toȱ
Israel,ȱ hisȱ people,ȱ butȱ heȱ mustȱ notȱ enterȱ it.ȱ Theȱ Renaissanceȱ painterȱ
LucaȱSignorelliȱ(ca.ȱ1450Ȭ1523)ȱpresentsȱthisȱmomentȱinȱtheȱlastȱpictureȱ
ofȱtheȱcycleȱonȱMosesȱinȱtheȱSistineȱChapel;ȱatȱMoses’ȱsideȱheȱplacedȱanȱ
angelȱ whoȱ isȱ showingȱ himȱ theȱ Promisedȱ Land.1ȱ Withȱ hisȱ headȱ bowedȱ
Mosesȱ isȱ standingȱ besideȱ theȱ angelȱ onȱ aȱ precipiceȱ andȱ gazingȱ fullȱ ofȱ
longingȱ toȱ theȱ oppositeȱ side.ȱ Thenȱ heȱ turnsȱ awayȱ inȱ orderȱ toȱ descendȱ
fromȱ theȱ mountainȱ andȱ toȱ lieȱ downȱ toȱ die.ȱ Evenȱ thereȱ theȱ angelȱ (orȱ
someȱotherȱfigure)ȱisȱfollowingȱhim,ȱbutȱbehindȱtheȱdescendingȱMosesȱ
heȱisȱjustȱtoȱbeȱseenȱasȱaȱshadow.ȱWhenȱweȱturnȱtoȱtheȱBibleȱandȱhaveȱaȱ
lookȱintoȱtheȱtextȱtalkingȱaboutȱtheȱdeathȱofȱMosesȱ(Deutȱ34)ȱweȱwillȱnotȱ
findȱ anyȱ traceȱ ofȱ anȱ angel.ȱ Nevertheless,ȱ Lucaȱ Signorelli’sȱ frescoȱ sugȬ
gestsȱ thatȱ theȱ angelȱ hasȱ appearedȱ toȱ Mosesȱ evenȱ beforeȱ andȱ thatȱ heȱ
accompaniedȱhimȱonȱhisȱway.ȱSo,ȱletȱusȱsee.ȱ

1.ȱTheȱAngelȱwithinȱtheȱFlameȱofȱFireȱ

LetȱusȱgoȱbackȱfromȱtheȱendingȱofȱtheȱnarrativeȱonȱMosesȱtoȱitsȱbeginȬ
ning.ȱExodȱ3ȱrelatesȱtheȱcallingȱofȱMosesȱasȱtakingȱplaceȱatȱtheȱburningȱ
bush,ȱwhichȱcameȱtoȱbeȱsituatedȱinȱtheȱvicinityȱofȱtheȱmountainȱofȱGod.ȱ
TheȱnarratorȱisȱobviouslyȱinterestedȱinȱtheȱdiscoveryȱofȱMountȱSinaiȱasȱ
aȱ holyȱ area;ȱ thisȱ mayȱ beȱ gatheredȱ fromȱ theȱ Hebrewȱ wordȱ designatingȱ
theȱ bush,ȱ ʤʰʱ,ȱ whichȱ forȱ sureȱ doesȱ notȱ accidentallyȱ alludeȱ paronoȬ
masticallyȱtoȱʩʰʩʱ,ȱtheȱmountainȱofȱGod.2ȱOfȱcourse,ȱthisȱdoesȱnotȱmeanȱ
thatȱisȱanȱoldȱtradition.ȱItȱisȱevenȱasȱlikelyȱtoȱassumeȱthatȱtheȱbushȱwasȱ
chosenȱasȱaȱplaceȱofȱtheophanyȱonlyȱbecauseȱofȱtheȱhomophonyȱsoȱthatȱ
ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
1ȱȱ TheȱlegacyȱandȱdeathȱofȱMosesȱ(withȱtheȱLatinȱinscriptionȱ“replicatioȱlegisȱscriptaeȱaȱ
Moise”),ȱ Rome,ȱ Vatican,ȱ Sistineȱ Chapelȱ (southernȱ wall),ȱ aboutȱ 1482;ȱ illus.ȱ inȱ Kanterȱ /ȱ
Henry,ȱ Signorelliȱ 98Ȭ100.ȱ Theȱ artȱ historian’sȱ questionȱ whetherȱ Lucaȱ Signorelliȱ himȬ
selfȱ isȱ responsibleȱ forȱ theȱ sceneȱ withȱ theȱ angel,ȱ orȱ whetherȱ Bartolomeoȱ dellaȱ Gattaȱ
executedȱit,ȱwillȱnotȱbeȱconsideredȱhere.ȱ
2ȱȱ Cf.ȱalreadyȱGreßmann,ȱMoseȱ24.ȱ

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80ȱ AlexanderȱA.ȱFischerȱ

God’sȱ appearanceȱ inȱ theȱ bushȱ wasȱ modelledȱ onȱ theȱ revelationȱ onȱ
MountȱSinai.3ȱButȱinȱtheȱpresentȱtextȱtheȱmountainȱofȱGodȱisȱnotȱcalledȱ
Sinai.ȱ Rather,ȱ itȱ isȱ explicitlyȱ namedȱ Horeb,ȱ whichȱ willȱ beȱ discussedȱ
later.ȱAnyway,ȱitȱisȱthereȱthatȱweȱmeetȱYHWH’sȱangelȱforȱtheȱfirstȱtimeȱ
inȱExodȱ(Exodȱ3:1Ȭ5):ȱ
1ȱMosesȱwasȱkeepingȱtheȱsmallȱcattleȱofȱhisȱfatherȬinȬlawȱJethro,ȱtheȱpriestȱ
ofȱMidian.ȱAndȱheȱledȱtheȱsmallȱcattleȱbeyondȱtheȱwildernessȱandȱcameȱtoȱ
theȱ mountainȱ ofȱ God,ȱ toȱ Horeb.ȱ 2ȱ Thereȱ theȱ angelȱ ofȱ YHWHȱ appearedȱ toȱ
himȱinȱaȱflameȱofȱfireȱrightȱoutȱofȱtheȱbush.ȱAndȱsuddenlyȱheȱsawȱaȱbushȱ
burningȱwithȱfire,ȱyetȱtheȱbushȱwasȱnotȱconsumed.ȱ3ȱMosesȱsaid:ȱ“Iȱwillȱgoȱ
andȱ lookȱ atȱ thisȱ greatȱ sightȱ whyȱ theȱ bushȱ isȱ notȱ burntȱ (up).”ȱ 4ȱ Whenȱ
YHWHȱ sawȱ thatȱ heȱ approachedȱ toȱ lookȱ atȱ it,ȱ Godȱ calledȱ himȱ rightȱ outȱ ofȱ
theȱ bushȱ andȱ said:ȱ “Moses,ȱ Moses!”ȱ Heȱ replied:ȱ “Hereȱ Iȱ am!”ȱ 5ȱ Andȱ heȱ
said:ȱ “Doȱ notȱ comeȱ closer!ȱ Removeȱ theȱ sandalsȱ fromȱ yourȱ feet,ȱ sinceȱ theȱ
placeȱonȱwhichȱyouȱareȱstandingȱisȱholyȱground.”ȱ
Turningȱ towardsȱ theȱ angelȱ ofȱ YHWHȱ whoȱ appearsȱ beforeȱ Mosesȱ inȱ
v.2a,ȱ aȱ firstȱ observationȱ mayȱ beȱ made.ȱ Inȱ theȱ presentȱ textȱ theȱ angel’sȱ
appearanceȱ rightȱ inȱ theȱ centreȱ ofȱ theȱ bushȱ isȱ comingȱ tooȱ earlyȱ sinceȱ
Mosesȱ noticesȱ theȱ burningȱ bushȱ onlyȱ inȱ v.2b.ȱ Thisȱisȱ expressedȱ byȱ theȱ
Hebrewȱ phraseȱ “andȱ heȱ gazed,ȱ andȱ look”ȱ (ʤʰʤʥ ʠʸʩʥ),ȱ whichȱ alwaysȱ
introducesȱaȱnew,ȱsurprisingȱelementȱwithinȱnarratives.4ȱItȱseemsȱobviȬ
ousȱtoȱassumeȱthatȱtheȱangel’sȱappearanceȱnotȱonlyȱinterruptsȱtheȱconȬ
textȱofȱv.1ȱandȱv.2b,5ȱbutȱthatȱitȱwasȱpositionedȱbeforeȱtheȱdiscoveryȱofȱ
theȱ bush,ȱandȱ thusȱ beforeȱ theȱ callȱ ofȱMosesȱdeliberately.ȱ Someȱfurtherȱ
observationsȱ confirmȱ thisȱ assumption:ȱ inȱ v.2aȱ theȱ sceneȱ thatȱ hasȱ theȱ
angelȱappearȱbeforeȱMosesȱinȱaȱflameȱofȱfireȱpresupposesȱthatȱMosesȱisȱ
closeȱ toȱ theȱ bush,ȱ whereasȱ accordingȱ toȱ v.3ȱ Mosesȱ stillȱ hasȱ toȱ departȱ
(ʸʥʱ)ȱ fromȱ theȱ pathȱ inȱ orderȱ toȱ reachȱ theȱ bush.ȱ Alreadyȱ inȱ v.2aȱ Mosesȱ
knowsȱtheȱreasonȱforȱtheȱuncommonȱsightȱthatȱtheȱbushȱdoesȱnotȱburnȱ
up:ȱitȱisȱtheȱangelȱinȱtheȱflameȱofȱfireȱandȱnotȱaȱnaturalȱphenomenon.ȱInȱ
v.3,ȱ however,ȱ hisȱ curiosityȱ makesȱ himȱ lookȱ forȱ anȱ explanationȱ forȱ theȱ
bushȱnotȱbeingȱconsumedȱbyȱfire.ȱAȱpossibilityȱtoȱexplainȱtheȱinconsisȬ
tenciesȱ betweenȱ v.2aȱ andȱ v.2bȬ3ȱ isȱ toȱ assumeȱ thatȱ thereȱ isȱ aȱ changeȱ ofȱ
narrativeȱ perspectivesȱ turningȱ fromȱ theȱ narratorȱ toȱ theȱ characterȱ ofȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
3ȱȱ Cf.ȱ Exodȱ 3:4ȱ “andȱ Godȱ calledȱ himȱ rightȱ outȱ ofȱ theȱ bush”ȱ withȱ 19:3ȱ “andȱ YHWHȱ
calledȱ himȱ fromȱ theȱ mountain”.ȱ Vanȱ Seters,ȱ Lifeȱ 40f.,ȱ wantsȱ toȱ relateȱ theȱ burningȱ
bushȱtoȱtheȱmenorah;ȱtherebyȱtheȱnarrationȱofȱtheȱcallȱofȱMosesȱwouldȱsupplyȱanȱaeȬ
tiologyȱofȱtheȱculticȱobject.ȱ
4ȱȱ Cf.ȱe.g.ȱGenȱ18:2;ȱ24:63;ȱ29:2;ȱ33:1;ȱJoshȱ5:13;ȱ8:20;ȱJudgȱ3:24;ȱ2Samȱ13:34.ȱTheȱfactȱthatȱ
theȱbushȱisȱaȱdeterminedȱnounȱinȱv.2bȱdoesȱnotȱhinderȱthisȱviewȱbecauseȱtheȱdefiniteȱ
articleȱgoingȱwithȱ ʤʰʱȱdesignatesȱtheȱspeciesȱ“aȱpricklyȱbush”ȱwhenȱitȱisȱfirstȱ menȬ
tioned,ȱafterwardsȱitȱrefersȱtoȱ“theȱaforesaid”,ȱcf.ȱJacob,ȱBuchȱ44.ȱ
5ȱȱ Cf.ȱGertz,ȱTraditionȱ266.ȱ

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ȱ MosesȱandȱtheȱExodusȬAngelȱ 81ȱ

Moses.6ȱButȱthisȱassumptionȱisȱnotȱsatisfactoryȱbecauseȱoneȱwouldȱexȬ
pectȱ thatȱ theȱ characterȱ ofȱ Mosesȱ wouldȱ beȱ broughtȱ toȱ theȱ encounterȱ
withȱ theȱ angel.ȱ This,ȱ however,ȱ isȱ notȱ theȱ case.ȱ Theȱ lineȱ ofȱ suspenseȱ
withinȱtheȱoriginalȱnarrativeȱisȱobviouslyȱaȱdifferentȱone.ȱThroughȱtheȱ
surprisingȱ discoveryȱ ofȱ theȱ burningȱ bushȱ andȱ throughȱ theȱ onceȱ moreȱ
miraculouslyȱ heightenedȱ phenomenonȱ ofȱ itsȱ notȱ beingȱ consumed7ȱ byȱ
fire,ȱitȱisȱleadingȱtoȱtheȱexperienceȱimmediatelyȱfollowingȱinȱv.4,ȱnamelyȱ
thatȱGodȱhimselfȱisȱpresentȱinȱthisȱplace.ȱInȱorderȱtoȱachieveȱthisȱintenȬ
tionȱ ofȱ theȱ narrativeȱ oneȱ hasȱ toȱ switchȱ fromȱ theȱ angelȱ toȱ Godȱ inȱ theȱ
presentȱtext.ȱItȱisȱremarkableȱthatȱthisȱtransitionȱhasȱalreadyȱbeenȱpreȬ
paredȱ inȱ v.2aȱ byȱ theȱ redactorȱ fromȱ theȱ outset.ȱ Throughȱ theȱ doubletȱ
“rightȱoutȱofȱtheȱbush”ȱ(ʤʰʱʤ ʪʥʺʮȱv.2aȱandȱv.4b)ȱandȱtheȱdoubleȱoccurȬ
renceȱ ofȱ theȱ addresseeȱ (ʥʩʬʠȱ v.2aȱ undȱ 4b)ȱ theȱ angel’sȱ appearanceȱ andȱ
God’sȱspeechȱbecomeȱparallels;ȱthereforeȱYHWH’sȱangelȱcanȱbeȱkeptȱinȱ
theȱbackgroundȱasȱcomparedȱtoȱGod’sȱspeechȱonȱtheȱsynchronicȱlevel.ȱ
Still,ȱfromȱaȱdiachronicȱperspectiveȱtheȱquestionȱarises:ȱWhyȱisȱtheȱ
angelȱ introducedȱ inȱ Exodȱ 3:2aȱ atȱ all?ȱ Thisȱ questionȱ isȱ quiteȱ adequateȱ
insofarȱasȱtheȱangelȱdoesȱneitherȱappearȱagainȱwithinȱtheȱcallȬnarrativeȱ
inȱExodȱ3Ȭ4,ȱnorȱinȱtheȱcourseȱofȱtheȱnarrativeȱaboutȱtheȱexodusȱupȱtoȱ
Exodȱ14.ȱApartȱfromȱtheȱstrangelyȱabruptȱremarkȱinȱNumȱ20:16ȱtheȱpartȱ
heȱplaysȱduringȱIsrael’sȱdepartureȱfromȱEgyptȱremainsȱentirelyȱvague.ȱ
Instead,ȱinȱExodȱ3:7Ȭ8a΅ȱYHWHȱdeclaresȱthatȱheȱhimselfȱhasȱdescendedȱ
toȱdeliverȱhisȱpeopleȱfromȱtheȱEgyptians’ȱcontrolȱandȱtoȱtakeȱthemȱupȱtoȱ
aȱ goodȱ andȱ broadȱ land.ȱ Thisȱ landȱ isȱ characterizedȱ inȱ v.8bȱ asȱ theȱ resiȬ
denceȱ (ʭʥʷʮ)8ȱ ofȱ theȱ Canaanites,ȱ theȱ Hittites,ȱ theȱ Amorites,ȱ theȱ PerizȬ
zites,ȱ theȱ Hivites,ȱ andȱ theȱ Jebusites,ȱ ofȱ courseȱ thisȱ isȱ aȱ laterȱ additionȱ
again.9ȱ Itȱ foreshadowsȱ aȱ themeȱ toȱ beȱ developedȱ inȱ theȱ contextȱ ofȱ theȱ
followingȱaccountȱ–ȱJudgȱ1:1Ȭ2:5ȱwillȱdescribeȱitȱinȱdetailȱ–,ȱnamelyȱtheȱ
expulsionȱ ofȱ theȱ formerȱ inhabitants.ȱ Butȱ howȱ willȱ theȱ Israelitesȱ getȱ toȱ
thisȱ alreadyȱ inhabitedȱ landȱ atȱ all?ȱ Again,ȱ thisȱ questionȱ mayȱ onlyȱ beȱ
answeredȱbyȱanticipating.ȱActually,ȱinȱorderȱtoȱguideȱthem,ȱanȱangelȱofȱ
YHWHȱ isȱ commissioned,ȱ asȱ mayȱ beȱ gatheredȱ fromȱ Exodȱ 23:23ȱ (seeȱ
below).ȱConsideringȱthatȱGod’sȱspeechȱinȱExodȱ3:7ff.ȱalreadyȱevokesȱtheȱ
ideaȱthatȱtheȱlandȱisȱtheȱaimȱofȱtheȱdelivering,ȱitȱisȱeasyȱtoȱseeȱthatȱtheȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
6ȱȱ Cf.ȱ Childs,ȱ Bookȱ 49f.:ȱ “2aȱ functionsȱ asȱ aȱ superscriptionȱ toȱ theȱ storyȱ (cf.ȱ Ex.ȱ [Genȱ !]ȱ
18.1),ȱwhereasȱ2bȱdescribesȱtheȱchronologicalȱsequence.”ȱ
7ȱȱ Theȱ originalȱ meaningȱ ofȱ ʸʲʡȱ Iȱ qalȱ isȱ “toȱ burn,ȱ toȱ takeȱ fire,ȱ toȱ catchȱ fire”,ȱ pi’elȱ “toȱ
kindle,ȱtoȱsetȱonȱfire,ȱtoȱignite”.ȱTheȱresultativeȱaspectȱ“toȱburnȱup,ȱtoȱconsume”ȱisȱasȱ
aȱruleȱexpressedȱbyȱʬʫʠ,ȱcf.ȱe.g.ȱNumȱ11:1;ȱIsaȱ9:17;ȱ10:17.ȱ
8ȱȱ Cf.ȱExodȱ23:20!ȱ
9ȱȱ Forȱaȱlistȱofȱtheȱland’sȱformerȱinhabitantsȱcf.ȱalsoȱExodȱ3:17;ȱ23:23;ȱ32:2;ȱ34:11;ȱDeutȱ
20:17;ȱJoshȱ24:11;ȱJudgȱ3:5.ȱ

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82ȱ AlexanderȱA.ȱFischerȱ

redactionȱ thatȱ wasȱ interestedȱ inȱ theȱ ExodusȬangel,ȱ triedȱ toȱ introduceȱ
himȱatȱtheȱoutsetȱofȱtheȱexodusȱnarrative.ȱRememberingȱtheȱappearanceȱ
ofȱ theȱ angelȱ inȱ Judgȱ 13:20,ȱ theȱ burningȱ bushȱ seemedȱ anȱ especiallyȱ acȬ
ceptableȱingredient.ȱ
TheseȱobservationsȱleadȱtoȱtheȱresultȱthatȱYHWH’sȱangelȱbelongsȱtoȱ
aȱ supplementaryȱ layerȱ thatȱ alreadyȱ bearsȱ inȱ mindȱ theȱ journeyȱ toȱ theȱ
promisedȱland,ȱi.e.ȱthatȱitȱisȱnotȱpartȱofȱaȱsourceȱtraditionallyȱidentifiedȱ
asȱtheȱYahvist.10ȱAȱfirstȱclueȱasȱtoȱtheȱprobableȱcircleȱofȱwritersȱourȱauȬ
thorȱ whoȱ suppliedȱ theȱ additionȱ belongedȱ to,ȱ mightȱ beȱ gatheredȱ fromȱ
theȱlocalisationȱofȱtheȱevent,ȱasȱtheȱmountainȱofȱGodȱandȱtheȱHorebȱareȱ
related.11ȱ Asȱ isȱ wellȱ knownȱ theȱ nameȱ “Horeb”ȱ isȱ characteristicȱ ofȱ theȱ
styleȱofȱDeuteronomyȱandȱDeuteronomists;ȱitȱwasȱappliedȱtoȱtheȱmounȬ
tainȱ ofȱ Godȱ asȱ aȱ substituteȱ forȱ “Sinai”ȱ whichȱ cameȱ toȱ beȱ avoidedȱ beȬ
causeȱ ofȱ itsȱ associationȱ withȱ Edom.12ȱ Anyway,ȱ itȱ isȱ extremelyȱ strikingȱ
thatȱ “Horeb”ȱ isȱ mentionedȱ inȱ Exodȱ 3:1ȱ because,ȱ regardingȱ theȱ homoȬ
phonyȱ ofȱ theȱ bushȱ andȱ theȱ Sinaiȱ inȱ Hebrew,ȱ oneȱ wouldȱ expectȱ theȱ
mountainȱofȱGodȱtoȱbeȱleftȱatȱleastȱunnamed.13ȱIndeed,ȱscholarsȱdoȱnotȱ
agreeȱwhetherȱtheȱredactorȱaddedȱtheȱentireȱindicationȱofȱtheȱplaceȱ“toȱ
theȱ mountainȱ ofȱ God,ȱ theȱHoreb”,ȱ orȱ justȱ theȱ name.ȱTheȱ latterȱ viewȱ isȱ
supportedȱ byȱ theȱ locativeȱ endingȱ whichȱ seemsȱ toȱ beȱ superfluousȱ inȱ
relationȱtoȱtheȱmountainȱofȱGod.14ȱActually,ȱwithinȱtheȱBookȱofȱExodusȱ
Horebȱoccursȱagainȱonlyȱonce,ȱnamelyȱinȱExodȱ33:3bȬ6,ȱaȱpassageȱ coinedȱ
byȱDeuteronomisticȱwritersȱ–ȱagainȱinȱconnexionȱwithȱ(YHWH’s)ȱangelȱ
(cf.ȱExodȱ33:2)!15ȱ

2.ȱTheȱPillarȱofȱCloudȱandȱtheȱAngelȱ

Inȱ theȱ storyȱ aboutȱ theȱ miraculousȱ deliveranceȱ atȱ theȱ Redȱ Seaȱ (Exodȱ
13:20Ȭ14:31)ȱ thereȱ areȱ twoȱ differentȱ narrativeȱ lines,ȱ whichȱ wereȱ tradiȬ
tionallyȱ attributedȱ toȱ theȱ Yahvistȱ andȱ theȱ Priestlyȱ Code.16ȱ Theȱ nonȬ
ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
10ȱȱ Cf.ȱe.g.ȱSchmidt,ȱExegeseȱ228Ȭ234.ȱ
11ȱȱ Theȱ onlyȱ furtherȱ occurrenceȱ ofȱ theȱ phraseȱ “theȱ mountainȱ ofȱ God,ȱ theȱ Horeb”ȱ isȱ
foundȱinȱ1Kgsȱ19:8.ȱ
12ȱȱ Cf.ȱKaiser,ȱ ʡʸʧȱIȱ160f.Thoughȱtraditionalȱresearchȱfoundȱtheȱnameȱ“Horeb”ȱalreadyȱ
inȱ theȱ Elohisticȱ source,ȱ itȱ isȱ witnessedȱ onlyȱ inȱ Deuteronomisticȱ literature,ȱ cf.ȱ Noth,ȱ
Studienȱ29;ȱPerlitt,ȱSinaiȱ306Ȭ310.ȱ
13ȱȱ Cf.ȱExodȱ4:27;ȱ18:5.ȱ
14ȱȱ Theȱ incoherenceȱ ofȱ “mountainȱ ofȱ God”ȱ andȱ “Horeb“ȱ isȱ alsoȱ confirmedȱ byȱ theȱ SepȬ
tuagintȱwhichȱoffersȱtheȱlectioȱfaciliorȱΉ΍ΖȱΘΓȱΓΕΓΖȱ̙ΝΕ΋Ά.ȱ
15ȱȱ InȱExodȱ17:6ȱ“atȱHoreb”ȱisȱobviouslyȱaȱsecondaryȱlocalizationȱofȱtheȱrockȱofȱMeribah,ȱ
asȱitȱdoesȱnotȱharmonizeȱwithȱtheȱprecedingȱadverbȱʭʹȱinȱv.3,ȱ6,ȱcf.ȱNoth,ȱBuchȱ112.ȱ
16ȱȱ Cf.ȱtheȱsourceȬcriticalȱsurveyȱinȱKohata,ȱJahwistȱ372.ȱȱ

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ȱ MosesȱandȱtheȱExodusȬAngelȱ 83ȱ

Priestlyȱ textȱ relatesȱ thatȱ YHWHȱ wentȱ inȱ frontȱ ofȱ theȱ Israelitesȱ whenȱ
theyȱ departedȱ fromȱ Egypt,ȱ inȱ aȱ pillarȱ ofȱ cloudȱ inȱ orderȱ toȱ showȱ themȱ
theirȱwayȱ(cf.ȱExodȱ13:21a).17ȱWhenȱtheȱKingȱofȱEgyptȱhadȱhisȱchariotsȱ
preparedȱ andȱ startedȱ toȱ pursueȱ theȱ Israelites,ȱ theyȱ wereȱ affectedȱ byȱ
fright.ȱ Moses,ȱ however,ȱ reassuresȱ theȱ peopleȱ andȱ announcesȱ thatȱ
YHWHȱ isȱ goingȱ toȱ helpȱ theȱ Israelitesȱ andȱ toȱ fightȱ forȱ them.ȱ Onȱ thisȱ
occasionȱtheȱExodusȬangelȱappears.ȱButȱoneȱisȱsurprisedȱbecauseȱheȱjustȱ
entersȱ theȱ narrativeȱ unexpectedlyȱ andȱ asȱ inȱ passing.ȱ Afterwardsȱ heȱ isȱ
notȱmentionedȱanyȱmore.ȱLetȱusȱhaveȱaȱlookȱatȱtheȱtextȱ(Exodȱ14:19Ȭ20):ȱ
19ȱAndȱGod’sȱangel,ȱwhoȱwentȱbeforeȱtheȱIsraelites’ȱarmy,ȱsetȱoutȱandȱwentȱbehindȱ
them.ȱAndȱtheȱpillarȱofȱcloudȱsetȱoutȱinȱfrontȱofȱthemȱandȱtookȱitsȱplaceȱbeȬ
hindȱ them.ȱ 20ȱ Andȱ heȱ /ȱ itȱ placedȱ himselfȱ /ȱ itselfȱ betweenȱ theȱ armyȱ ofȱ theȱ
Egyptiansȱ andȱ theȱ armyȱ ofȱ theȱ Israelites,ȱ andȱ theȱ cloudȱ causedȱ darknessȱ
[andȱilluminedȱtheȱnight.].18ȱSoȱtheȱoneȱarmyȱcouldȱnotȱapproachȱtheȱotherȱ
allȱnightȱlong.ȱ
Evenȱ atȱ firstȱ glanceȱ itȱ isȱ obviousȱ andȱ traceableȱ rightȱ intoȱ theȱ wordingȱ
thatȱ God’sȱ angelȱandȱ theȱpillarȱ ofȱ cloudȱ areȱ opposedȱ toȱ oneȱ another.19ȱ
BothȱofȱthemȱwithdrawȱfromȱtheirȱguidingȱpositionȱinȱfrontȱofȱtheȱIsraȬ
elitesȱinȱorderȱtoȱfulfilȱaȱprotectiveȱfunction.ȱByȱplacingȱthemselvesȱbeȬ
tweenȱ theȱ Israelitesȱ andȱ theirȱ pursuers,ȱ theyȱ separateȱ theȱ twoȱ armiesȱ
fromȱ oneȱ anotherȱ andȱ thusȱ realizeȱ YHWH’sȱ helpȱ whichȱ heȱ promisedȱ
theȱ peopleȱ throughȱ Moses.ȱ Butȱ theȱ narrativeȱ onlyȱ tellsȱ usȱ aboutȱ theȱ
pillarȱ ofȱ cloud,ȱ howȱ itȱ actuallyȱ fulfilsȱ itsȱ protectiveȱ function.ȱ Itȱ makesȱ
darknessȱ spreadȱ betweenȱ theȱ twoȱ militaryȱ campsȱ andȱ therebyȱ itȱ sucȬ
ceedsȱinȱkeepingȱtheȱEgyptiansȱawayȱfromȱtheȱIsraelitesȱwhileȱitȱisȱstillȱ
day,ȱbutȱalsoȱlaterȱatȱnight.ȱTheȱangel’sȱrole,ȱhowever,ȱremainsȱaȱvagueȱ
one;ȱ whatȱ heȱ isȱ doingȱ isȱ notȱ said.ȱ Thisȱ fostersȱ theȱ suspicionȱ thatȱ hisȱ
protectingȱ functionȱ wasȱ promptedȱ byȱ theȱ pillarȱ ofȱ cloudȱ whichȱ isȱ notȱ
onlyȱ firmlyȱ establishedȱ withinȱ theȱ storyȱ aboutȱ theȱ miraculousȱ deliverȬ
anceȱ atȱ theȱ Redȱ Sea,ȱ butȱ hasȱ alsoȱ beenȱ introducedȱ intoȱ itȱ before.20ȱ Beȱ
ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
17ȱȱ Theȱ pillarȱ ofȱ fireȱ wasȱ addedȱ onlyȱ byȱ theȱ finalȱ redactorȱ ofȱ theȱ Pentateuch,ȱ cf.ȱ Groß,ȱ
Wolkensäuleȱ108f.ȱ
18ȱȱ Theȱ transmittedȱ textȱ “andȱ thereȱ wasȱ theȱ cloudȱ andȱ darkness”ȱ isȱ incorrectȱ hereȱ andȱ
hardlyȱreconstructableȱwithoutȱanyȱuncertainty.ȱTheȱreasonȱforȱthisȱisȱnotȱsoȱmuchȱaȱ
textualȱcorruptness,ȱbutȱratherȱaȱredactionalȱprocedure,ȱcf.ȱKohata,ȱJahwistȱ291.ȱBeȬ
causeȱtheȱPriestlyȱCodeȱcontinuesȱinȱExodȱ14:21a,ȱ22ȱtheȱredactorȱofȱtheȱPentateuchȱ
confrontedȱtheȱproblemȱthatȱtheȱpeopleȱofȱIsraelȱcouldȱhardlyȱpassȱtheȱdividedȱwaȬ
tersȱinȱutterȱdarkness.ȱToȱcreateȱaȱbalanceȱbetweenȱtheȱsourcesȱheȱhadȱtoȱascribeȱtheȱ
lightȱheȱconsideredȱnecessaryȱforȱtheȱnocturnalȱpassage,ȱtoȱtheȱcloudȱbecauseȱthisȱisȱ
activeȱ inȱ v.20.ȱ Theȱ textualȱ disorderȱ basicallyȱresultsȱ fromȱ theȱ insertionȱ ofȱ v.20a·ȱsoȱ
thatȱemendationsȱorȱharmonizationsȱinȱtheȱtextȱareȱunnecessary.ȱ
19ȱȱ Cf.ȱ theȱ doubletȱ v.19aȱ “setȱ outȱ andȱ wentȱ behindȱ them”ȱ withȱ v.19bȱ “setȱ outȱ …ȱ andȱ
tookȱitsȱplaceȱbehindȱthem”.ȱ
20ȱȱ Cf.ȱWeimar,ȱMeerwundererzählungȱ46f.ȱ

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84ȱ AlexanderȱA.ȱFischerȱ

thatȱasȱitȱmay,ȱtheȱdoubletȱfoundȱinȱExodȱ14:19aȱisȱobviouslyȱtoȱbeȱatȬ
tributedȱ toȱ theȱ sameȱ redactionalȱ procedureȱ whichȱ weȱ haveȱ alreadyȱ
observedȱ regardingȱ theȱ insertionȱ ofȱ theȱ angel’sȱ appearanceȱ inȱ Exodȱ
3:2a.ȱAgain,ȱthisȱraisesȱtheȱquestion:ȱWhyȱwasȱtheȱangelȱintroducedȱintoȱ
theȱstoryȱofȱtheȱmiraculousȱdeliveranceȱatȱtheȱRedȱSea?ȱTheȱanswerȱthatȱ
oneȱwouldȱnotȱmanageȱwithoutȱhimȱwhenȱdealingȱwithȱsuchȱanȱimporȬ
tantȱ eventȱ likeȱ Israel’sȱ deliveryȱ atȱ theȱ Redȱ Sea,ȱ is,ȱ ofȱ course,ȱ notȱ suffiȬ
cient.ȱInstead,ȱitȱisȱlikelyȱthatȱtheȱguidingȱandȱprotectingȱrole,ȱwhichȱisȱ
primarilyȱ associatedȱ withȱ theȱ pillarȱ ofȱ cloudȱ inȱ Exodȱ 13Ȭ14ȱ hasȱ someȬ
thingȱtoȱdoȱwithȱtheȱcharacterȱandȱtheȱcommissionȱofȱtheȱExodusȬangel.ȱ
Thatȱ isȱ whyȱ weȱ oughtȱ toȱ findȱ outȱ moreȱ aboutȱ hisȱ mission.ȱ Toȱ achieveȱ
thisȱweȱwillȱhaveȱtoȱfollowȱhisȱtracesȱfurtherȱthroughȱtheȱBookȱofȱExoȬ
dus.ȱ

3.ȱLook,ȱIȱAmȱGoingȱtoȱSendȱanȱAngelȱinȱfrontȱofȱYouȱ

Atȱ MountȱSinaiȱ weȱ findȱ theȱ ExodusȬangelȱagain,ȱ thisȱ timeȱinȱaȱ speechȱ

madeȱbyȱGodȱwhichȱwasȱaddedȱtoȱtheȱBookȱofȱtheȱCovenantȱasȱanȱapȬ
pendixȱ (Exodȱ 23:20Ȭ33).21.ȱ Thisȱ passageȱ isȱ specialȱ inȱ severalȱ respects.ȱ
Thisȱ isȱ theȱ onlyȱ sectionȱ iȱ theȱ Bookȱ ofȱ Exodusȱ explicitlyȱ touchingȱ theȱ
conquestȱ ofȱ theȱ land,ȱ mockingȱ theȱ foreignȱ godsȱ theȱ inhabitantsȱ ofȱ theȱ
landȱareȱworshipping,ȱandȱproclaimingȱthatȱitȱisȱforbiddenȱtoȱconcludeȱ
treatiesȱwithȱthem.22ȱAlreadyȱthisȱlistingȱcloselyȱrelatesȱitȱtoȱDeuteronȬ
omyȱandȱDeuteronomisticȱliterature,ȱonȱtheȱotherȱhandȱdoesȱtheȱintroȬ
ductionȱ ofȱ theȱ angelȱ distinguishȱ itȱ fromȱ these.ȱ However,ȱ itȱ doesȱ notȱ
presupposeȱthatȱweȱalreadyȱknowȱaboutȱtheȱangelȱbecauseȱfirstȱGodȱisȱ
talkingȱ aboutȱ himȱ withoutȱ theȱ definiteȱ articleȱ asȱ “anȱ angel”ȱ (Exodȱ
23:20),ȱ then,ȱ inȱ theȱ followingȱ courseȱ ofȱ hisȱ speechȱ heȱ designatesȱ himȱ
moreȱaccuratelyȱandȱidentifiesȱhimȱasȱ“myȱangel”ȱ(Exodȱ23:20Ȭ24):ȱ
20ȱ“Look,ȱIȱamȱgoingȱtoȱsendȱanȱangelȱinȱfrontȱofȱyou,ȱtoȱguardȱyouȱonȱtheȱ

wayȱandȱtoȱbringȱyouȱtoȱtheȱplaceȱthatȱIȱhaveȱchosen.ȱ 21ȱMindȱhimȱandȱlisȬ
tenȱtoȱhisȱvoice!ȱDoȱnotȱrebelȱagainstȱhim!ȱForȱheȱwouldȱnotȱtolerateȱyourȱrebelȬ
lion.ȱForȱmyȱnameȱisȱrightȱwithinȱhim.ȱ 22ȱIfȱyouȱactuallyȱlistenȱtoȱhisȱvoiceȱ
andȱdoȱallȱthatȱIȱsay,ȱthenȱIȱwillȱbeȱanȱenemyȱtoȱyourȱenemiesȱandȱanȱopȬ
pressorȱ toȱ yourȱ oppressors.ȱ 23ȱ Yes,ȱ myȱ angelȱ willȱ goȱ inȱ frontȱ ofȱ youȱ andȱ
bringȱ youȱ toȱ theȱ Amorites,ȱ theȱ Hittites,ȱ theȱ Perizzites,ȱ theȱ Canaanites,ȱ theȱ
Hivites,ȱandȱtheȱJebusites,ȱandȱIȱwillȱexterminateȱthem.ȱ24ȱYouȱshallȱnotȱbowȱ
downȱbeforeȱtheirȱgods,ȱnorȱworshipȱthemȱandȱdoȱwhatȱtheyȱareȱdoing,ȱbutȱ...”ȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
21ȱȱ Cf.ȱKratz,ȱKompositionȱ146.ȱ
22ȱȱ Cf.ȱOswald,ȱIsraelȱ54ȱandȱ96.ȱ

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ȱ MosesȱandȱtheȱExodusȬAngelȱ 85ȱ

Soȱ farȱ weȱ couldȱ onlyȱ deduceȱ theȱ functionȱ ofȱ theȱ ExodusȬangelȱ atȱ theȱ
burningȱbushȱandȱatȱtheȱRedȱSeaȱfromȱtheȱrespectiveȱcontexts,ȱbutȱnowȱ
hisȱcommissionȱisȱexplicitlyȱspecified.ȱAȱdoubleȱtaskȱisȱgivenȱtoȱhim:ȱOnȱ
theȱoneȱhand,ȱheȱisȱtoȱprotectȱtheȱpeopleȱofȱIsraelȱonȱtheirȱwayȱ(throughȱ
theȱwilderness),ȱasȱheȱhasȱalreadyȱdoneȱinȱtheȱstoryȱaboutȱtheȱmiracuȬ
lousȱdeliveranceȱatȱtheȱRedȱSea.ȱOnȱtheȱotherȱhand,ȱheȱisȱtoȱleadȱthemȱtoȱ
theȱplaceȱGodȱhasȱchosenȱforȱthem.ȱTheȱexpressionȱusedȱhereȱisȱinȱfactȱ
exceptional,23ȱ butȱ especiallyȱ theȱ repetitionȱ ofȱ theȱ infinitiveȱ “andȱ bringȱ
youȱto…”ȱinȱv.20ȱbyȱtheȱinflectedȱverbalȱformȱ“heȱwillȱbringȱyouȱto”ȱinȱ
v.23,ȱprovesȱthatȱtheȱ“place”ȱdoesȱnotȱdenominateȱaȱsanctuary,ȱbutȱtheȱ
territoryȱ ofȱ thoseȱ residentsȱ whichȱ areȱ enumerated.24ȱ Whenȱ oneȱ alsoȱ
considersȱaȱnumberȱofȱoccurrencesȱofȱtheȱhif’ilȱ“toȱbringȱto”,ȱwhichȱtakeȱ
YHWHȱasȱtheirȱsubjectȱandȱtheȱlandȱasȱtheȱobjectȱinȱtheȱBookȱofȱExodusȱ
asȱwellȱasȱinȱDeuteronomy,25ȱitȱbecomesȱclearȱthatȱYHWHȱisȱsharingȱtheȱ
guidingȱandȱprotectingȱrole,ȱwhichȱheȱhasȱtaken,ȱwithȱhisȱangel.ȱThereȬ
fore,ȱ oneȱ willȱ notȱ findȱ anyȱ essentialȱ differenceȱ betweenȱ theȱ two;ȱ andȱ
oneȱmayȱnotȱemphasizeȱtooȱmuchȱtheȱchangeȱofȱsubjectsȱinȱv.23;ȱthereȱ
theȱangel’sȱcommissionȱcoversȱonlyȱtheȱtimeȱupȱtoȱIsrael’sȱarrivalȱinȱtheȱ
promisedȱland,ȱwhereasȱYHWHȱtakesȱitȱuponȱhimȱtoȱannihilateȱviz.ȱtoȱ
expelȱtheȱland’sȱinhabitantsȱ(cf.ȱExodȱ33:2).ȱRather,ȱtheȱangelȱbyȱhimselfȱ
representsȱGod’sȱpresence,ȱasȱv.21ȱexplicitlyȱremarks.ȱForȱGod’sȱnameȱ
whichȱ isȱ anȱ acceptedȱ symbolȱ ofȱ divineȱ presenceȱ inȱ Deuteronomisticȱ
theology26ȱ alsoȱ isȱ withȱ theȱ angel.ȱ Andȱ thisȱ meansȱ thatȱ heȱ isȱ notȱ onlyȱ
authorizedȱ byȱ YHWH,ȱ butȱ thatȱ inȱ additionȱ heȱ standsȱ forȱ God’sȱ presȬ
ence,ȱanȱideaȱalsoȱassociatedȱwithȱtheȱangelȱinȱtheȱflameȱofȱfireȱinȱExodȱ
3:2a.ȱ
Therefore,ȱitȱgoesȱwithoutȱsayingȱthatȱoneȱmustȱobeyȱtheȱangel’sȱinȬ
structions,ȱasȱifȱYHWHȱhimselfȱhadȱutteredȱthem.ȱTheȱadmonitionsȱinȱ
v.21aȱandȱv.22ȱwhichȱareȱskilfullyȱarrangedȱasȱbracketsȱtoȱtheȱdeclaraȬ
tionȱ ofȱdivineȱ presence,ȱmakeȱitȱ quiteȱ plainȱ thatȱ theȱ successȱ ofȱ theȱ anȬ
gel’sȱ missionȱ isȱ linkedȱ toȱ theȱ complianceȱ ofȱ theȱ peopleȱ ofȱ Israel.ȱ ConȬ
sideringȱ thatȱ Deuteronomyȱ repeatedlyȱ saysȱ thatȱ onȱ theirȱ wayȱ intoȱ theȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
23ȱȱ Forȱtheȱphraseȱ ʩʺʰʫʤ ʸʹʠ ʭʥʷʮȱcf.ȱ1Chrȱ15:3,12;ȱ2Chrȱ1:4ȱreferringȱtoȱtheȱpositionȱofȱ
theȱ Arkȱ ofȱ YHWHȱ andȱ 2Chrȱ 3:1referringȱ toȱ theȱ placeȱ designatedȱ forȱ heȱ Temple.ȱ Inȱ
theseȱpassagesȱDavidȱandȱnotȱYHWHȱisȱsubjectȱofȱʯʩʫʤ.ȱ ȱ
24ȱȱ Cf.ȱAusloos,ȱElementsȱ490Ȭ495;ȱNeef,ȱ“Ich”ȱ64f,ȱhintingȱtoȱtheȱparallelȱmentioningȱofȱ
ʭʥʷʮȱandȱ ʵʸʠȱinȱDeutȱ26:9.ȱFurtherȱ,ȱNumȱ32:17ȱisȱtoȱbeȱconsideredȱasȱwellȱasȱExodȱ
32:34,ȱwhereȱaȱnumberȱofȱwitnessesȱaddȱʭʥʷʮʤȱaccordingȱtoȱtheȱsense;ȱcf.ȱBHS.ȱ
25ȱȱ Mostȱ interestingȱ areȱ thoseȱ occurrencesȱ whichȱ connectȱ YHWH’sȱ bringingȱ themȱ intoȱ
theȱ landȱ withȱ hisȱ oathȱ toȱ theȱ Patriarchs;ȱ cf.ȱ Exodȱ 6:8;ȱ 13:5,11ȱ withȱ Deutȱ 6:10,23;ȱ
31:20,21.ȱ
26ȱȱ Cf.ȱ Durham,ȱ Exodusȱ 335;ȱ andȱ forȱ theȱ theologyȱ ofȱ God’sȱ nameȱ cf.ȱ Keller,ȱ UnterȬ
suchungenȱ132Ȭ134.ȱ

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86ȱ AlexanderȱA.ȱFischerȱ

promisedȱ landȱ theȱ Israelitesȱ resistedȱ YHWH’sȱ order,ȱ theȱ commandȱ inȱ
v.21aȱ toȱ withstandȱ theȱangelȱ byȱ noȱ means,ȱ gainsȱitsȱ specialȱdisturbingȱ
quality.27ȱ Thusȱ theȱ paraeneticȱ passagesȱ whichȱ areȱ connectedȱ withȱ hisȱ
missionȱgiveȱtheȱtextȱitsȱspecialȱcharacterȱandȱagainȱraiseȱtheȱquestionȱ
intoȱwhatȱkindȱofȱcontextȱGod’sȱspeechȱhasȱbeenȱplaced.ȱ
Traditionallyȱ theȱ passageȱ inȱ Exodȱ 23:20Ȭ33ȱ isȱ classifiedȱ asȱ anȱ epiȬ
logueȱ summarizingȱ andȱ concludingȱ theȱ Bookȱ ofȱ theȱ Covenant.ȱ Isȱ thisȱ
characterizationȱcorrect?ȱTwoȱobservationsȱevokeȱdoubtsȱaboutȱthis.ȱOnȱ
theȱoneȱhandȱnoneȱofȱtheȱcommandmentsȱassembledȱwithinȱtheȱBookȱofȱ
theȱCovenantȱisȱmentionedȱagainȱinȱitsȱfinalȱsectionȱnorȱisȱthereȱanotherȱ
appealȱtoȱobeyȱtheseȱcommandments.28ȱInsteadȱtheȱadmonitionsȱrelateȱ
toȱtheȱguidanceȱbyȱtheȱangelȱonȱtheȱwayȱand,ȱfromȱv.24,ȱtoȱIsrael’sȱbeȬ
haviourȱ afterȱ theirȱ arrivalȱinȱ theȱ promisedȱ land.ȱ Thusȱ oneȱ hasȱ theȱ imȬ
pressionȱthatȱitȱisȱaȱspeechȱ“whichȱonceȱservedȱaȱhomileticalȱpurposeȱinȱ
DeuteronomisticȱcirclesȱinȱconnectionȱwithȱtheȱoccupationȱofȱtheȱpromȬ
isedȱland.”29ȱOnȱtheȱotherȱhand,ȱmoreȱrecentȱinvestigationsȱhaveȱfoundȱ
aȱ redactionalȱ layerȱ ofȱ theȱ preȬDeuteronomicȱ Bookȱ ofȱ theȱ Covenantȱ
(Exodȱ 20:24Ȭ23:12*),ȱ whichȱ reȬorganizesȱ theȱ codeȱ and,ȱ byȱ insertingȱ theȱ
festivalȱcalendarȱtakenȱfromȱExodȱ34,ȱemphasizesȱthatȱtheȱrevelationsȱofȱ
theȱcommandmentsȱinȱtheȱformerȱandȱlatterȱpericopeȱbothȱdealingȱwithȱ
Israelȱ atȱ Mountȱ Sinaiȱ areȱ identical.30ȱ Exodȱ 20:22Ȭ23ȱ andȱ 23:9,13,14Ȭ19ȱ
alreadyȱ provideȱ aȱ frameworkȱ forȱ theȱ Bookȱ ofȱ theȱ Covenantȱ soȱ thatȱ
God’sȱ speechȱ inȱ Exodȱ 23:20Ȭ33ȱ justȱ reappearsȱ asȱ anȱ appendixȱ orȱ supȬ
plementȱ inȱ itsȱ presentȱ context.ȱ Takingȱ intoȱ accountȱ itsȱ relativelyȱ isoȬ
latedȱposition,ȱitȱisȱquiteȱappropriateȱtoȱcharacterizeȱitȱ–ȱaccordingȱtoȱitsȱ
themeȱ–ȱasȱaȱspeechȱcomposedȱtoȱsupplyȱtheȱpeopleȱofȱIsraelȱ(inȱaddiȬ
tionȱtoȱtheȱBookȱofȱtheȱCovenant?)ȱwithȱpromisesȱandȱadmonitionsȱonȱ
theirȱ wayȱ toȱ theȱ cultivatedȱ land.31ȱ Ofȱ course,ȱ oneȱ mightȱ askȱ whyȱ theȱ
dismissingȱ speechȱ wasȱ notȱ placedȱ eitherȱ atȱ theȱ endȱ ofȱ theȱ Bookȱ ofȱ theȱ
Covenantȱ orȱ withinȱ theȱ Bookȱ ofȱ Numbersȱ justȱ beforeȱ theȱ departureȱ
fromȱMountȱSinai.32ȱAȱrearrangementȱisȱoutȱofȱtheȱquestionȱbecauseȱjustȱ
aȱlittleȱlaterȱtheȱangel’sȱmissionȱisȱdramaticallyȱfocussedȱagain,ȱnamelyȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
27ȱȱ Inȱ Exodȱ 23:21ȱ oneȱ shouldȱ vocalizeȱ hif’ilȱ impf.ȱ 2.ȱ sg.ȱ m.ȱ juss.ȱ ʤʸʮ,ȱ cf.ȱ Geseniusȱ /ȱ
Kautzsch,ȱGrammatik,ȱ§ȱ67y.ȱForȱtheȱphrasesȱ ʤʥʤʩ ʩʴʚʺʠ ʤʸʮʤȱcf.ȱDeutȱ1:26,43;ȱ9:23ȱ
and ʤʥʤʩ ʭʲ ʤʸʮʤcf.ȱDeutȱ9:7,24;ȱ31:27;ȱforȱqalȬformȱcf.ȱNumȱ20:24;ȱ27:14.ȱ
28ȱȱ Cf.ȱDurham,ȱExodusȱ334;ȱHoutman,ȱBundesbuchȱ337.ȱ
29ȱȱ Childs,ȱExodusȱ461.ȱ
30ȱȱ Cf.ȱOtto,ȱPentateuchredaktion,ȱ74f;ȱandȱtheȱredactionalȱDeuteronomisticȱlayerȱ SchwienȬ
horstȬSchönberger,ȱBundesbuchȱ285f,ȱhasȱdescribed.ȱ
31ȱȱ Cf.ȱNeef,ȱ„Ich“ȱ59f.ȱ
32ȱȱ Cf.ȱe.g.ȱSmend,ȱErzählungȱ180Ȭ182,ȱsupposingȱthatȱtheȱspeechȱofȱdismissalȱoriginallyȱ
followedȱExodȱ34:28.ȱ

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ȱ MosesȱandȱtheȱExodusȬAngelȱ 87ȱ

afterȱtheȱIsraelites’ȱapostasyȱinȱExodȱ32,ȱthusȱpresupposingȱtheȱangel’sȱ
beingȱdelegated.ȱ
Indeed,ȱitȱwouldȱbeȱveryȱhelpfulȱforȱourȱtopic,ȱtheȱExodusȬangel,ȱifȱ
weȱcouldȱidentifyȱtheȱgroupȱofȱwritersȱwhoȱpresentȱtheȱangel,ȱhisȱmisȬ
sionȱandȱhisȱtaskȱtoȱusȱinȱtheȱdismissingȱspeech.ȱInȱresearch,ȱthough,ȱitȱ
isȱextremelyȱcontroversiallyȱdiscussedȱtoȱwhomȱheȱmightȱbeȱattributed,ȱ
andȱthatȱwithȱgoodȱreason.ȱOnȱtheȱoneȱhandȱtheȱExodusȬangelȱdoesȱnotȱ
occurȱinȱDeuteronomyȱandȱinȱDeuteronomisticȱliterature.ȱBesides,ȱthereȱ
areȱexpressionsȱratherȱuntypicalȱofȱDeuteronomisticȱstyle.33ȱThatȱisȱwhyȱ
someȱ wantedȱ toȱ drawȱ theȱ conclusionȱ thatȱ theȱ dismissingȱ speechȱ wasȱ
formulatedȱinȱpreȬȱorȱprotoȬDeuteronomisticȱtimes.34ȱOnȱtheȱotherȱhandȱ
itȱisȱnotȱtoȱbeȱdeniedȱthatȱthereȱareȱinȱfactȱalsoȱDeuteronomisticȱphrasesȱ
andȱaȱnumberȱofȱtypicalȱthemesȱthatȱwillȱoriginateȱinȱDeuteronomisticȱ
sources35.ȱ Specialȱ attentionȱ isȱ paidȱ toȱ theȱ relationshipȱ betweenȱ Exodȱ
23:20Ȭ33ȱandȱDeutȱ7:1Ȭ26,ȱwhichȱisȱnotȱworkingȱinȱoneȱdirectionȱonly.36ȱ
Soȱ justȱ twoȱ possibilitiesȱ remain:ȱ Eitherȱ oneȱ expectsȱ aȱ preȬDeuteronoȬ
misticȱ traditionȱ (whichȱ wouldȱ requireȱ toȱ eliminateȱ extensiveȱ partsȱ ofȱ
theȱtext37),ȱorȱoneȱthinksȱthatȱtheȱentireȱdismissingȱspeechȱwasȱpossiblyȱ
composedȱbyȱlateȱDeuteronomistsȱorȱpostȬDeuteronomistically.ȱThoughȱ
weȱ cannotȱ solveȱ thisȱ problemȱ here,ȱ inȱ myȱ opinionȱ theȱ secondȱ optionȱ
hitsȱ theȱ mark.ȱ Itȱ isȱ supportedȱ byȱ theȱ factȱ thatȱ theȱ secondaryȱ (anywayȱ
notȱ beingȱ aȱ preȬDeuteronomisticȱ one)ȱ redactionalȱ layerȱ ofȱ theȱ Bookȱ ofȱ
theȱ Covenantȱ throughȱ enclosingȱ thisȱ bookletȱ byȱ theȱ brackets,ȱ namelyȱ
Exodȱ20:22Ȭ23ȱandȱ23:9,13,14Ȭ19,ȱjustȱmakesȱitȱaȱspeechȱofȱGodȱandȱthusȱ
preparesȱtheȱconnexionȱwithȱtheȱdismissingȱspeech.ȱSoȱweȱreturnȱtoȱtheȱ
ExodusȬangelȱ andȱ rememberȱ thatȱ YHWHȱ commissionedȱ hisȱ angelȱ toȱ
guideȱ andȱ protectȱ theȱ peopleȱ ofȱ Israelȱ inȱ orderȱ toȱ bringȱ themȱ intoȱ theȱ
promisedȱ landȱ safeȱ andȱ sound.ȱ Butȱ theȱ eventsȱ atȱ Mountȱ Sinaiȱ followȱ
closely,ȱoneȱonȱtheȱheelsȱofȱtheȱother.ȱWhileȱMosesȱisȱstillȱlingeringȱonȱ
theȱmountainȱandȱtalkingȱtoȱGod,ȱtheȱIsraelitesȱhaveȱdesertedȱGodȱandȱ
areȱ dancingȱ aroundȱ theȱ Goldenȱ Calf.ȱ Itȱ seemsȱ likelyȱ thatȱ Godȱ willȱ reȬ
vokeȱtheȱcommissionȱtoȱhisȱangel.ȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
33ȱȱ Ausloss,ȱElementsȱ486Ȭ489,ȱwarnsȱtoȱidentifyȱDtrȱphrasesȱonlyȱwithȱcaution.ȱ
34ȱȱ Cf.ȱe.g.ȱNeef,ȱ„Ich“ȱ60f.ȱConsideringȱtheȱusageȱofȱ ʹʸʢȱ“toȱexpel”ȱBlum,ȱStudienȱ371,ȱ
however,ȱisȱrightȱtoȱaskȱifȱoneȱmayȱassumeȱaȱnonȬdtrȱorȱpreȬDtrȱphraseȱjustȱbecauseȱ
ofȱanȱelementȱofȱstyleȱuncharacteristicȱofȱDtr.ȱ
35ȱȱ Cf.ȱVanȱSeters,ȱRedactionȱ74.ȱ
36ȱȱ Cf.ȱ theȱ remarkȱ byȱ Veijola,ȱ Buch,ȱ 201Ȭ205,ȱ thatȱ onlyȱ theȱ redactionȱ focussingȱ onȱ theȱ
theologyȱofȱtheȱcovenantȱ(DtrB)ȱinȱDeutȱ7:4Ȭ5,12Ȭ16,20,22Ȭ24ȱusedȱtheȱappendixȱtoȱtheȱ
BookȱofȱtheȱCovenantȱ(Exodȱ23:20Ȭ33)ȱasȱaȱliteraryȱsource.ȱDeutȱ7:2ȱwouldȱbeȱpriorȱtoȱ
Exodȱ23:32.ȱ
37ȱȱ Cf.ȱe.g.ȱOsumi,ȱKompositionsgeschichteȱ63Ȭ69,ȱandȱ212Ȭ217.ȱ

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88ȱ AlexanderȱA.ȱFischerȱ

4.ȱTheȱAngelȱAccompaniesȱThemȱ

Theseȱapprehensionsȱwillȱnotȱcomeȱtrue.ȱGodȱkeepsȱupȱhisȱmissionȱofȱ
theȱangel.ȱNevertheless,ȱtheȱfollowingȱpassageȱwhereȱweȱmeetȱtheȱangelȱ
onceȱ again,ȱ hasȱ aȱ threateningȱ ringȱ becauseȱ thereȱ areȱ consequencesȱ toȱ
theȱ Israelitesȱ havingȱ desertedȱ YHWH.ȱ Onceȱ againȱ weȱ learnȱ thisȱ
throughȱaȱspeechȱmadeȱbyȱGod.ȱThusȱweȱcanȱalreadyȱgiveȱoneȱimporȬ
tantȱ resultȱ ofȱ ourȱ investigation:ȱ Theȱ ExodusȬangelȱ isȱ notȱ aȱ characterȱ
whoȱwouldȱbeȱfirmlyȱestablishedȱinȱaȱnarrativeȱcontext.ȱRather,ȱheȱisȱaȱ
productȱ ofȱ theologicalȱ reflectionȱ tacklingȱ withȱ theȱ problemȱ ofȱ God’sȱ
presenceȱ withȱ regardȱ toȱ theȱ factȱ thatȱ thisȱ peopleȱ isȱ thoroughlyȱ rebelȬ
liousȱandȱstubborn.ȱThereforeȱweȱwillȱnotȱbeȱsurprisedȱtoȱfindȱthatȱalsoȱ
theȱ reflectionsȱ inȱ theȱ followingȱ passageȱ regardingȱ theȱ ExodusȬangelȱ
wereȱinsertedȱintoȱaȱbasicȱtext.ȱThisȱseemsȱtoȱindicateȱthatȱweȱareȱconȬ
frontedȱwithȱaȱredactionalȱlayerȱpromptedȱbyȱExodȱ23:20ff.ȱasȱaȱwhole;ȱ
theȱangel’sȱintroductionȱintoȱtheȱBookȱofȱExodusȱisȱdueȱtoȱthis.38ȱLetȱusȱ
seeȱ whetherȱ andȱ howȱ theȱ angel’sȱ missionȱ changesȱ afterȱ theȱ peopleȱ ofȱ
IsraelȱhaveȱsinnedȱagainstȱYHWHȱ(Exodȱ33:1Ȭ3):ȱ
1ȱYHWHȱsaidȱtoȱMoses:ȱ„Go,ȱsetȱout,ȱyouȱandȱtheȱpeopleȱwhomȱyouȱhaveȱ

broughtȱoutȱofȱEgypt,ȱawayȱfromȱthisȱplaceȱintoȱtheȱlandȱthatȱIȱhaveȱswornȱ
toȱ giveȱ toȱ Abraham,ȱ Isaac,ȱ andȱ Jacob,ȱ saying:ȱ ‘Toȱ yourȱ descendantsȱ Iȱ willȱ
giveȱit.’ȱ2ȱAndȱIȱwillȱsendȱanȱangelȱgoingȱbeforeȱyouȱandȱIȱwillȱexpelȱtheȱAmorites,ȱ
theȱ Hittitesȱ andȱ Perizzites,ȱ theȱ Hivitesȱ andȱ theȱ Jebusites.ȱ 3ȱ Toȱ anȱ landȱ flowingȱ
withȱ milkȱ andȱ honey.ȱ Butȱ Iȱ willȱ notȱ setȱ outȱ inȱ yourȱ midstȱ becauseȱ youȱ areȱ aȱ
stubbornȱpeople,ȱorȱIȱmightȱdestroyȱyouȱonȱtheȱway.“ȱ
Inȱ theȱ passageȱ quotedȱ aboveȱ Godȱ actuallyȱ givesȱ theȱ orderȱ toȱ departȱ
fromȱMountȱSinai.ȱOnȱthisȱoccasionȱheȱassuresȱMosesȱthatȱheȱisȱnotȱonlyȱ
goingȱtoȱkeepȱupȱhisȱoathȱswornȱtoȱtheȱPatriarchs,ȱbutȱalsoȱtoȱsendȱhisȱ
angelȱinȱfrontȱofȱtheȱpeopleȱinȱorderȱtoȱbringȱthemȱsafeȱintoȱtheȱpromȬ
isedȱ land.ȱ Thatȱ theȱ angelȱ wasȱ insertedȱ intoȱ God’sȱ speechȱ onlyȱ afterȬ
wardsȱisȱeasyȱtoȱseeȱbecauseȱv.2ȱinterruptsȱtheȱsyntacticalȱsequenceȱofȱ
v.1ȱ andȱ v.3a.39ȱ Further,ȱ itȱ isȱ obviousȱ thatȱ theȱ reasonȱ givenȱ inȱ v.3b,ȱ
namelyȱ thatȱ YHWHȱ willȱ notȱ setȱ outȱ withȱ theȱ people,ȱ cannotȱ beȱ conȬ
nectedȱwithȱtheȱorderȱtoȱdepart,ȱbutȱonlyȱwithȱtheȱsendingȱofȱtheȱangel.ȱ
Thusȱv.3bȱsyntacticallyȱharksȱbackȱtoȱv.2ȱandȱatȱtheȱsameȱtimeȱoffersȱtheȱ
motiveȱofȱtheȱpeople’sȱmourningȱandȱrepentanceȱdescribedȱinȱv.4ȱ(5Ȭ6).ȱ
Theȱentireȱpassageȱisȱonlyȱclearlyȱunderstandableȱwhenȱoneȱknowsȱthatȱ
theȱpeopleȱturnedȱawayȱfromȱGodȱandȱturnedȱtoȱforeignȱgodsȱthroughȱ
ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
38ȱȱ Cf.ȱespeciallyȱBlum,ȱStudienȱ365Ȭ377.ȱ
39ȱȱ TheȱSeptuagintaȱalsoȱfeltȱthisȱruptureȱandȱthereforeȱcreatedȱtheȱbeginningȱofȱaȱsenȬ
tenceȱforȱv.3a.ȱTheȱverbalȱstartȱ“andȱIȱwillȱbringȱyouȱin”ȱdoesȱnotȱimproveȱtheȱtext.ȱ
Rather,ȱthisȱreadingȱmakesȱtheȱincoherenceȱevenȱmoreȱprominent.ȱ

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ȱ MosesȱandȱtheȱExodusȬAngelȱ 89ȱ

theȱGoldenȱCalfȱ(cf.ȱExodȱ32:1Ȭ6).ȱThisȱconnectionȱisȱestablishedȱexplicȬ
itly,ȱnamelyȱbyȱtheȱleitmotifȱ ʳʸʲʚʤʹʷʚʭʲȱ“stiffȬneckedȱpeople”,ȱwhichȱ
occursȱinȱExodȱ32:9ȱforȱtheȱfirstȱtimeȱandȱisȱresumedȱinȱ33:3,5.40ȱObviȬ
ously,ȱ theȱ angelȬredactorȱ isȱ convincedȱ thatȱ theȱ peopleȱ ofȱ Israelȱ haveȱ
forfeitedȱ God’sȱ presenceȱ amongȱ themȱ becauseȱ ofȱ theirȱ stubbornness.ȱ
Fromȱthisȱfollowsȱaȱsevereȱtheologicalȱproblemȱthatȱisȱdealtȱwithȱinȱtheȱ
presentȱ passage:ȱ Howȱ canȱ Godȱ fulfilȱ hisȱ oathȱ swornȱ toȱ theȱ Patriarchsȱ
whenȱ heȱ refusesȱ toȱ accompanyȱ hisȱ peopleȱ onȱ theirȱ wayȱ throughȱ theȱ
wildernessȱandȱintoȱtheȱpromisedȱland?ȱAndȱwhatȱdoesȱthatȱmeanȱconȬ
sideringȱtheȱangel’sȱmission?ȱ
Weȱwillȱinquireȱintoȱthisȱproblemȱwithȱregardȱtoȱthreeȱaspects.ȱFirst,ȱ
theȱ ExodusȬangelȱ standsȱ outȱ moreȱ prominentȱ andȱ distinct.ȱ Asȱ comȬ
paredȱwithȱtheȱcombinedȱactionȱofȱYHWHȱandȱhisȱangelȱthatȱwasȱtoȱbeȱ
observedȱ inȱ Exodȱ 23:20Ȭ23,ȱ nowȱ theȱ angelȱ takesȱ theȱ entireȱ functionȱ ofȱ
guidingȱandȱprotectingȱYHWHȱhasȱentrustedȱhimȱwith.ȱThatȱisȱwhyȱheȱ
isȱ theȱ oneȱ whoȱ goesȱ upȱ fromȱ Gilgalȱ toȱ Bochimȱ inȱ orderȱ toȱ revealȱ theȱ
people’sȱ sinȱ afterȱ theȱ promisedȱ landȱ hasȱ beenȱ enteredȱ (cf.ȱ Judgȱ 2:1Ȭ5).ȱ
Asȱtheȱgenerationȱexperiencingȱtheȱexodusȱstubbornlyȱrefusedȱtoȱlistenȱ
toȱ hisȱ voice,41ȱ theȱ inhabitantsȱ ofȱ theȱ landȱ areȱ notȱ expelled,ȱ asȱ YHWHȱ
hadȱoriginallyȱannouncedȱitȱinȱExodȱ33:2.ȱSecondly,ȱtheȱsendingȱofȱtheȱ
angelȱisȱnotȱtoȱbeȱregardedȱasȱaȱpoorȱsubstituteȱsteppingȱinȱwhileȱGodȱisȱ
absent.ȱThisȱinterpretationȱisȱtoȱbeȱexcludedȱbecauseȱofȱtheȱdivineȱpresȬ
enceȱ in,ȱ withȱ andȱ underȱ God’sȱ angelȱ whichȱ isȱ toȱ beȱ explainedȱ byȱ theȱ
theologyȱofȱGod’sȱname.ȱThisȱalsoȱmeansȱthatȱtheȱdeclarationȱofȱdivineȱ
presenceȱ inȱ Exodȱ 23:21bΆ,ȱ whichȱ standsȱ outȱ withinȱ itsȱ context,ȱ obviȬ
ouslyȱshowsȱitsȱfullȱimpactȱonlyȱwithinȱtheȱpresentȱcontext.ȱTheȱdeclaȬ
rationȱ provesȱ thatȱ theȱ angel’sȱ introductionȱ isȱ theȱ onlyȱ possibilityȱ toȱ
tolerate,ȱ rightȱ throughȱ theȱ differentiationȱ betweenȱ YHWHȱ andȱ hisȱ anȬ
gel,ȱ God’sȱ refusalȱ toȱ accompanyȱ theȱ peopleȱ andȱ atȱ theȱ sameȱ timeȱ toȱ
preserveȱ hisȱ divineȱ presenceȱ duringȱ theȱ wanderingȱ inȱ theȱ wilderness.ȱ
Theȱ ideaȱ thatȱ theȱ mainȱ thesisȱ ofȱ theȱ Priestlyȱ Code,ȱ namelyȱ YHWHȱ
dwellingȱrightȱinȱtheȱcentreȱofȱhisȱpeople,ȱisȱinȱtheȱbackgroundȱofȱthisȱ
reflectionȱasȱaȱforfeitedȱoption,ȱisȱnotȱevenȱabsurd.42ȱThirdly,ȱwhenȱGodȱ
withholdsȱ hisȱ presence,ȱ thisȱ appearsȱ notȱ onlyȱ asȱ aȱ consequenceȱ ofȱ theȱ
peopleȱhavingȱdesertedȱhim,ȱbutȱalsoȱasȱprotectionȱforȱtheȱpeopleȱwhoȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
40ȱȱ Cf.ȱalsoȱExodȱ34:9;ȱDeutȱ9:6,13;ȱ31:27;ȱandȱdtrȱJudgȱ2:19;ȱ2Kgsȱ17:14ȱasȱwell.ȱ
41ȱȱ Judgȱ 2:2ȱ establishesȱ aȱ linkȱ withȱ theȱ angel’sȱ admonitionȱ inȱ Exodȱ 23:21.ȱ Atȱ theȱ sameȱ
timeȱtheȱangelȱofȱYHWHȱtherebyȱalsoȱgainsȱtheȱcompetenceȱtoȱjudge,ȱcf.ȱJudgȱ2:3ȱandȱ
Blum,ȱKnotenȱ190Ȭ192.ȱ
42ȱȱ Consideringȱ theȱ enigmaticȱ passageȱ aboutȱ theȱ tentȱ ofȱ meetingȱ inȱ Exodȱ 33:7Ȭ11ȱ thisȱ
opinionȱisȱacceptableȱasȱoneȱdoesȱnotȱanticipateȱitsȱclassificationȱregardingȱredactionȱ
history;ȱfortȱthisȱcf.ȱGertz,ȱBeobachtungenȱ103.ȱ

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90ȱ AlexanderȱA.ȱFischerȱ

haveȱshownȱtheirȱrebelliousȱandȱstubbornȱcharacter.ȱAnyȱdirectȱcontactȱ
withȱYHWHȱwouldȱmeanȱtheirȱimmediateȱdisasterȱ(cf.ȱExodȱ33:3,5).ȱInȱ
aȱ certainȱ senseȱ theȱ punishmentȱ ofȱ theȱ guiltyȱ peopleȱ isȱ stillȱ postponed,ȱ
andȱ theȱ realizationȱ ofȱ theȱ purposeȱ toȱ bringȱ theȱ Israelitesȱ intoȱ theȱ landȱ
safe,ȱisȱentirelyȱleftȱtoȱtheȱangel.ȱAnywayȱoneȱcanȱinterpretȱtheȱinsertionȱ
Exodȱ32:34aΆbȱwhichȱisȱfoundȱinȱtheȱimmediatelyȱprecedingȱpassageȱinȱ
thisȱsenseȱasȱwell:ȱ
33ȱButȱYHWHȱsaidȱtoȱMoses:ȱ“Whoeverȱhasȱsinnedȱagainstȱme,ȱIȱwillȱeraseȱ
outȱofȱmyȱbook.ȱ34ȱAndȱnowȱgo,ȱleadȱtheȱpeopleȱtoȱplaceȱaboutȱwhichȱIȱhaveȱ
spokenȱ toȱ you.ȱ Look,ȱ myȱ angelȱ willȱ goȱ inȱ frontȱ ofȱ you.ȱ Andȱ whenȱ theȱ dayȱ ofȱ
judgementȱhasȱcomeȱIȱwillȱpunishȱthemȱforȱtheirȱsins.”ȱ

5.ȱMosesȱandȱtheȱExodusȬangelȱ

Whenȱ weȱ retrospectivelyȱ tryȱ toȱ findȱ theȱ theologicalȱ lineȱ thatȱ connectsȱ
theȱ ratherȱ differentȱ supplementsȱ providedȱ byȱ theȱ angelȬredactor,ȱ weȱ
seeȱthatȱallȱtheseȱpassagesȱtouchȱtheȱproblemȱofȱdivineȱpresenceȱonȱtheȱ
wayȱoutȱofȱslaveryȱinȱEgyptȱintoȱtheȱpromisedȱland.ȱInȱExodȱ3:2aȱatȱtheȱ
burningȱbushȱMosesȱexperiencedȱGod’sȱpresenceȱthroughȱtheȱfigureȱofȱ
theȱangel.ȱInȱtheȱstoryȱaboutȱtheȱmiraculousȱdeliveranceȱatȱtheȱRedȱSeaȱ
itȱ isȱ theȱ angelȱ again,ȱ whoȱ correspondsȱ toȱ theȱ cloudȱ asȱ aȱ symbolȱ ofȱ diȬ
vineȱpresenceȱinȱExodȱ14:20ȱandȱwhoȱprotectivelyȱstepsȱinȱbetweenȱtheȱ
twoȱ militaryȱ camps.ȱ Inȱ theȱ dismissingȱ speechȱ itȱ saysȱ inȱ theȱ centreȱ beȬ
tweenȱtheȱtwoȱmentioningsȱofȱtheȱangel’sȱmissionȱinȱ23:21bΆȱthatȱGod’sȱ
nameȱisȱwithȱtheȱangel.ȱTheȱsubtleȱdifferentiationȱbetweenȱYHWHȱandȱ
hisȱnameȱalreadyȱprovidesȱtheȱkeyȱforȱimaginingȱthatȱYHWHȱdoesȱnotȱ
joinȱ theȱ peopleȱ whileȱ simultaneouslyȱ thereȱ isȱ divineȱ presenceȱ becauseȱ
ofȱ theȱ angelȱ joiningȱ them.ȱ Thusȱ theȱ ExodusȬangelȱ entersȱ hisȱ guidingȱ
andȱprotectingȱroleȱstepȱbyȱstepȱandȱthenȱalsoȱtakesȱadmonishingȱandȱ
judgingȱ functionsȱ (cf.ȱ Judgȱ 2:1Ȭ5).ȱ Forȱ YHWHȱ heȱ finallyȱ becomesȱ theȱ
onlyȱoptionȱtoȱbringȱtheȱrebelliousȱandȱstubbornȱpeopleȱintoȱtheȱpromȬ
isedȱ landȱ stillȱ protectedȱ byȱ hisȱ presenceȱ whichȱ isȱ thenȱ representedȱ byȱ
theȱangel.ȱ
InȱExodȱ33:12ȱMosesȱonceȱmoreȱaddressesȱYHWH:ȱ“Look,ȱyouȱhaveȱ
saidȱtoȱme:ȱ‘Bringȱupȱthisȱpeople’;ȱbutȱyouȱdidȱnotȱletȱmeȱknowȱwhomȱ
youȱ willȱ sendȱ withȱ me.”ȱThisȱ conversationȱlooselyȱlinkedȱ withȱ theȱ orȬ
derȱtoȱsetȱoutȱinȱv.1,ȱalsoȱdealsȱwithȱtheȱnatureȱandȱpossibilityȱofȱdivineȱ
presenceȱ inȱ Israel. 43ȱ Ourȱ angelȬredactorȱ passedȱ hisȱ commentȱ onȱ thisȱ
alreadyȱinȱv.2ȱandȱputȱtheȱangelȱbyȱMoses’ȱside:ȱheȱisȱgoingȱtoȱgoȱwithȱ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
43ȱȱ Cf.ȱNoth,ȱBuchȱ211.ȱ

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ȱ MosesȱandȱtheȱExodusȬAngelȱ 91ȱ

Mosesȱandȱtoȱguideȱtheȱpeople.ȱConsideringȱthisȱoneȱhasȱtoȱadmitȱthatȱ
theȱ Renaissanceȱ painterȱ Lucaȱ Signorelliȱ showedȱ aȱ delicateȱ feelingȱ forȱ
theȱangelȬredactionȱunfoldedȱhere,ȱasȱheȱputȱtheȱangelȱasȱaȱcomforterȱbyȱ
theȱ sideȱ ofȱ Moses,ȱ whoȱ was,ȱ atȱ theȱ endȱ ofȱ hisȱ days,ȱ exceedinglyȱ trouȬ
bledȱ becauseȱ ofȱ theȱ people’sȱ stubbornness.ȱ Bothȱ areȱ gazingȱ fromȱ theȱ
precipiceȱplacedȱwithinȱtheȱpictureȱtoȱtheȱpromisedȱlandȱonȱtheȱoppoȬ
siteȱsideȱwhichȱMosesȱmustȱnotȱenter.ȱButȱMosesȱisȱcertainȱthatȱtheȱanȬ
gelȱ byȱ hisȱ sideȱ isȱ goingȱ toȱ bringȱ theȱ peopleȱ ofȱ Israelȱ soundȱ overȱ thereȱ
andȱthusȱwillȱaccomplishȱhisȱlife’sȱwork.ȱ

Summaryȱ

TheȱangelȱisȱfoundȱonlyȱinȱaȱfewȱpassagesȱwithinȱtheȱBookȱofȱExodus.ȱHeȱisȱnotȱ
aȱcharacterȱinȱtheȱstoryȱwhoȱwouldȱbeȱdevelopedȱthroughȱtheȱnarrativeȱinȱtheȱ
accountȱofȱtheȱexodus.ȱRather,ȱhisȱappearanceȱisȱdueȱtoȱaȱtheologicalȱreflectionȱ
onȱ God’sȱ presenceȱ whileȱ theȱ peopleȱ areȱ guidedȱ intoȱ theȱ promisedȱ land.ȱ Eachȱ
singleȱinsertionȱofȱtheȱangelȱcanȱbeȱinterpretedȱasȱaȱpartȱofȱaȱredactionalȱlayerȱ
whichȱ extendsȱ fromȱ theȱ Bookȱ ofȱ Exodusȱ intoȱ theȱ Bookȱ ofȱ Judgesȱ (Exodȱ 3:2a;ȱ
14:19a;ȱ23,20Ȭ33*;ȱ32:34aΆb;ȱ33:2,3bȬ4;ȱJudgȱ2:1Ȭ5).ȱ
ȱ

ȱ
ȱ
ȱ
ȱ
ȱ

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ȱ MosesȱandȱtheȱExodusȬAngelȱ 93ȱ

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ȱ

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