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וַיֹּ֨אמֶר מֹשֶׁ֣ה אֶל־יְהוָה֮ בִּ֣י אֲדֹנָי֒ לֹא֩ אִ֨ישׁ דְּבָרִ֜ים אָנֹ֗כִי גַּ֤ם מִתְּמוֹל֙ גַּ֣ם מִשִּׁלְשֹׁ֔ם גַּ֛ם מֵאָ֥ז דַּבֶּרְךָ אֶל־עַבְדֶּ֑ךָ כִּ֧י כְבַד־פֶּ֛ה וּכְבַ֥ד לָשׁ֖וֹן אָנֹֽכִי׃ 11 וַיֹּ֨אמֶר יְהוָ֜ה אֵלָ֗יו מִ֣י שָׂ֣ם פֶּה֮ לָֽאָדָם֒ א֚וֹ מִֽי־יָשׂ֣וּם אִלֵּ֔ם א֣וֹ חֵרֵ֔שׁ א֥וֹ פִקֵּ֖חַ א֣וֹ עִוֵּ֑ר הֲלֹ֥א אָנֹכִ֖י יְהוָֽה׃ 12 וְעַתָּ֖ה לֵ֑ךְ וְאָנֹכִי֙ אֶֽהְיֶ֣ה עִם־פִּ֔יךָ וְהוֹרֵיתִ֖יךָ אֲשֶׁ֥ר תְּדַבֵּֽר׃ 13 וַיֹּ֖אמֶר בִּ֣י אֲדֹנָ֑י שְֽׁלַֽח־נָ֖א בְּיַד־תִּשְׁלָֽח׃ 14 וַיִּֽחַר־אַ֨ף יְהוָ֜ה בְּמֹשֶׁ֗ה וַיֹּ֙אמֶר֙ הֲלֹ֨א אַהֲרֹ֤ן אָחִ֙יךָ֙ הַלֵּוִ֔י יָדַ֕עְתִּי כִּֽי־דַבֵּ֥ר יְדַבֵּ֖ר ה֑וּא וְגַ֤ם הִנֵּה־הוּא֙ יֹצֵ֣א לִקְרָאתֶ֔ךָ וְרָאֲךָ֖ וְשָׂמַ֥ח בְּלִבּֽוֹ׃ 15 וְדִבַּרְתָּ֣ אֵלָ֔יו וְשַׂמְתָּ֥ אֶת־הַדְּבָרִ֖ים בְּפִ֑יו וְאָנֹכִ֗י אֶֽהְיֶ֤ה עִם־פִּ֙יךָ֙ וְעִם־פִּ֔יהוּ וְהוֹרֵיתִ֣י אֶתְכֶ֔ם אֵ֖ת אֲשֶׁ֥ר תַּעֲשֽׂוּן׃ 16 וְדִבֶּר־ה֥וּא לְךָ֖ אֶל־הָעָ֑ם וְהָ֤יָה הוּא֙ יִֽהְיֶה־לְּךָ֣ לְפֶ֔ה וְאַתָּ֖ה תִּֽהְיֶה־לּ֥וֹ לֵֽאלֹהִֽים׃ 17 וְאֶת־הַמַּטֶּ֥ה הַזֶּ֖ה תִּקַּ֣ח בְּיָדֶ֑ךָ אֲשֶׁ֥ר תַּעֲשֶׂה־בּ֖וֹ אֶת־הָאֹתֹֽת׃ פ

Vocabulary

Verse 10

            בי  particle: “I pray” (BDB, 106)

            תמול  “yesterday” (BDB, 1069)

            שׁלשם  “three days ago” (BDB, 1026)

            מאז  “since” (BDB, 23)

            כבד  “heavy, dull” (BDB, 458)

Syntax & Miscellaneous

• The first clause of Moses’ entreaty is a negated verbless clause [P-S].
• The idiom, אִ֨ישׁ דְּבָרִ֜ים, is used to mean an eloquent man (so-called attributive genitive; GKC 128t).
• Following a negative clause, גם … גם is understood as “neither…nor.”
• Notice the difference in the Hebrew rendering of days: מִתְּמוֹל֙ (yesterday) and מִשִּׁלְשֹׁ֔ם (lit. “three days ago;” meaning “the day before yesterday”).
• The final clause is a verbless clause [P-S] with a compound predicate, כְבַד־פֶּ֛ה וּכְבַ֥ד לָשׁ֖וֹן.

Vocabulary

Verse 11

            אלם  adjective: “unable to speak” (BDB, 48)

            חרשׁ  adjective: “deaf” (BDB, 361)

            פקח  adjective: “seeing” (BDB, 824)

            עור  adjective: “blind” (BDB, 734)

Verse 12

הורה  verb (Hiphil waw-consecutive perfect 1cs with 2ms suffix): “teach” (BDB, 434)

Verse 13

            בי  particle: “I pray” (BDB, 106)

Verse 14

            הרח  verb: “burn”

            לוי  “Levite”

            שבח  verb: “rejoice”

Verse 15

            הורה  verb: “teach” (BDB, 434)

Verse 16

            אלהים  see note below

Syntax & Misc.

Verse 11

• The tense/aspect shift from perfect to imperfect of the verb is significant מִ֣י שָׂ֣ם “Who made?” and then מִֽי־יָשׂ֣וּם “Who will make?”
• The final clause, הֲלֹ֥א אָנֹכִ֖י יְהוָֽה, is an interrogative verbless clause [S-P].  The interpretation of this clause is important also.  How does this clause support the previous statement? 

Verse 12

• The plural of the masculine noun, פה, is פים.  A yod replaces the he when pronominal suffixes are added thus the form in the passage פיך.

Verse 13

• The particle of entreaty is always found with the noun Lord (בִּ֣י אֲדֹנָ֑י).
• The final word is an asyndetic relative clause (תִּשְׁלָֽח “which you sent;” GKC 155r).

Verse 14

• The Hebrew colloquialism meaning “to become agree with” is הרח ב found at the first of the verse, וַיִּֽחַר־אַ֨ף יְהוָ֜ה בְּמֹשֶׁ֗ה (lit. “The nose of the Lord burned against Moses”).
• The word, הֲלֹ֨א, is the interrogative he plus negative.
• The final “word” is a prepositional phrase, בְּלִבּֽוֹ “in his heart.”

Verse 15

• The final relative clause, אֲשֶׁ֥ר תַּעֲשֽׂוּן, functions as the object of the verb.

Verse 16

• The final clause appears to be saying that Moses will be god to Aaron; however, the semantic domain of לֵֽאלֹהִֽים extends to divine representative both human (as in a judge: cf. Exodus 21:6, 22:8, 22:28 [MT 22:27]; Psalm 82:1, 6) and divine (Psalm 8:6, 97:7; Job 1:6, 2:1, 38:7).

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וַיֹּ֨אמֶר מֹשֶׁ֣ה אֶל־יְהוָה֮ בִּ֣י אֲדֹנָי֒ לֹא֩ אִ֨ישׁ דְּבָרִ֜ים אָנֹ֗כִי גַּ֤ם מִתְּמוֹל֙ גַּ֣ם מִשִּׁלְשֹׁ֔ם גַּ֛ם מֵאָ֥ז דַּבֶּרְךָ אֶל־עַבְדֶּ֑ךָ כִּ֧י כְבַד־פֶּ֛ה וּכְבַ֥ד לָשׁ֖וֹן אָנֹֽכִי׃ 11 וַיֹּ֨אמֶר יְהוָ֜ה אֵלָ֗יו מִ֣י שָׂ֣ם פֶּה֮ לָֽאָדָם֒ א֚וֹ מִֽי־יָשׂ֣וּם אִלֵּ֔ם א֣וֹ חֵרֵ֔שׁ א֥וֹ פִקֵּ֖חַ א֣וֹ עִוֵּ֑ר הֲלֹ֥א אָנֹכִ֖י יְהוָֽה׃ 12 וְעַתָּ֖ה לֵ֑ךְ וְאָנֹכִי֙ אֶֽהְיֶ֣ה עִם־פִּ֔יךָ וְהוֹרֵיתִ֖יךָ אֲשֶׁ֥ר תְּדַבֵּֽר׃ 13 וַיֹּ֖אמֶר בִּ֣י אֲדֹנָ֑י שְֽׁלַֽח־נָ֖א בְּיַד־תִּשְׁלָֽח׃ 14 וַיִּֽחַר־אַ֨ף יְהוָ֜ה בְּמֹשֶׁ֗ה וַיֹּ֙אמֶר֙ הֲלֹ֨א אַהֲרֹ֤ן אָחִ֙יךָ֙ הַלֵּוִ֔י יָדַ֕עְתִּי כִּֽי־דַבֵּ֥ר יְדַבֵּ֖ר ה֑וּא וְגַ֤ם הִנֵּה־הוּא֙ יֹצֵ֣א לִקְרָאתֶ֔ךָ וְרָאֲךָ֖ וְשָׂמַ֥ח בְּלִבּֽוֹ׃ 15 וְדִבַּרְתָּ֣ אֵלָ֔יו וְשַׂמְתָּ֥ אֶת־הַדְּבָרִ֖ים בְּפִ֑יו וְאָנֹכִ֗י אֶֽהְיֶ֤ה עִם־פִּ֙יךָ֙ וְעִם־פִּ֔יהוּ וְהוֹרֵיתִ֣י אֶתְכֶ֔ם אֵ֖ת אֲשֶׁ֥ר תַּעֲשֽׂוּן׃ 16 וְדִבֶּר־ה֥וּא לְךָ֖ אֶל־הָעָ֑ם וְהָ֤יָה הוּא֙ יִֽהְיֶה־לְּךָ֣ לְפֶ֔ה וְאַתָּ֖ה תִּֽהְיֶה־לּ֥וֹ לֵֽאלֹהִֽים׃ 17 וְאֶת־הַמַּטֶּ֥ה הַזֶּ֖ה תִּקַּ֣ח בְּיָדֶ֑ךָ אֲשֶׁ֥ר תַּעֲשֶׂה־בּ֖וֹ אֶת־הָאֹתֹֽת׃ פ

Vocabulary

Verse 10

            בי  particle: “I pray” (BDB, 106)

            תמול  “yesterday” (BDB, 1069)

            שׁלשם  “three days ago” (BDB, 1026)

            מאז  “since” (BDB, 23)

            כבד  “heavy, dull” (BDB, 458)

Syntax & Miscellaneous

• The first clause of Moses’ entreaty is a negated verbless clause [P-S].
• The idiom, אִ֨ישׁ דְּבָרִ֜ים, is used to mean an eloquent man (so-called attributive genitive; GKC 128t).
• Following a negative clause, גם … גם is understood as “neither…nor.”
• Notice the difference in the Hebrew rendering of days: מִתְּמוֹל֙ (yesterday) and מִשִּׁלְשֹׁ֔ם (lit. “three days ago;” meaning “the day before yesterday”).
• The final clause is a verbless clause [P-S] with a compound predicate, כְבַד־פֶּ֛ה וּכְבַ֥ד לָשׁ֖וֹן.

Vocabulary

Verse 11

            אלם  adjective: “unable to speak” (BDB, 48)

            חרשׁ  adjective: “deaf” (BDB, 361)

            פקח  adjective: “seeing” (BDB, 824)

            עור  adjective: “blind” (BDB, 734)

Verse 12

הורה  verb (Hiphil waw-consecutive perfect 1cs with 2ms suffix): “teach” (BDB, 434)

Verse 13

            בי  particle: “I pray” (BDB, 106)

Verse 14

            הרח  verb: “burn”

            לוי  “Levite”

            שבח  verb: “rejoice”

Verse 15

            הורה  verb: “teach” (BDB, 434)

Verse 16

            אלהים  see note below

Syntax & Misc.

Verse 11

• The tense/aspect shift from perfect to imperfect of the verb is significant מִ֣י שָׂ֣ם “Who made?” and then מִֽי־יָשׂ֣וּם “Who will make?”
• The final clause, הֲלֹ֥א אָנֹכִ֖י יְהוָֽה, is an interrogative verbless clause [S-P].  The interpretation of this clause is important also.  How does this clause support the previous statement? 

Verse 12

• The plural of the masculine noun, פה, is פים.  A yod replaces the he when pronominal suffixes are added thus the form in the passage פיך.

Verse 13

• The particle of entreaty is always found with the noun Lord (בִּ֣י אֲדֹנָ֑י).
• The final word is an asyndetic relative clause (תִּשְׁלָֽח “which you sent;” GKC 155r).

Verse 14

• The Hebrew colloquialism meaning “to become agree with” is הרח ב found at the first of the verse, וַיִּֽחַר־אַ֨ף יְהוָ֜ה בְּמֹשֶׁ֗ה (lit. “The nose of the Lord burned against Moses”).
• The word, הֲלֹ֨א, is the interrogative he plus negative.
• The final “word” is a prepositional phrase, בְּלִבּֽוֹ “in his heart.”

Verse 15

• The final relative clause, אֲשֶׁ֥ר תַּעֲשֽׂוּן, functions as the object of the verb.

Verse 16

• The final clause appears to be saying that Moses will be god to Aaron; however, the semantic domain of לֵֽאלֹהִֽים extends to divine representative both human (as in a judge: cf. Exodus 21:6, 22:8, 22:28 [MT 22:27]; Psalm 82:1, 6) and divine (Psalm 8:6, 97:7; Job 1:6, 2:1, 38:7).

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