4:14 Then the Lord became angry with 1 Moses, and he said, “What about 2 your brother Aaron the Levite? 3 I know that he can speak very well. 4 Moreover, he is coming 5 to meet you, and when he sees you he will be glad in his heart. 6
4:27 The Lord said 7 to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God 8 and greeted him with a kiss. 9 4:28 Moses told Aaron all the words of the Lord who had 10 sent him and all the signs that he had commanded him. 4:29 Then Moses and Aaron went and brought together all the Israelite elders. 11 4:30 Aaron spoke 12 all the words that the Lord had spoken to Moses and did the signs in the sight of the people,
1 tn Heb “and the anger of Yahweh burned against.”
sn Moses had not dared openly to say “except me” when he asked God to send whomever he wanted to send. But God knew that is what he meant. Moses should not have resisted the call or pleaded such excuses or hesitated with such weak faith. Now God abandoned the gentle answer and in anger brought in a form of retribution. Because Moses did not want to do this, he was punished by not having the honor of doing it alone. His reluctance and the result are like the refusal of Israel to enter the land and the result they experienced (see U. Cassuto, Exodus, 49-50).
2 tn Heb “Is not” or perhaps “Is [there] not.”
3 sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.
4 tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).
sn Now Yahweh, in condescending to Moses, selects something that Moses (and God) did not really need for the work. It is as if he were saying: “If Moses feels speaking ability is so necessary (rather than the divine presence), then that is what he will have.” Of course, this golden-tongued Aaron had some smooth words about how the golden calf was forged!
5 tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”
6 sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).
7 tn Heb “And Yahweh said.”
8 tn S. R. Driver considers that this verse is a continuation of vv. 17 and 18 and that Aaron met Moses before Moses started back to Egypt (Exodus, 33). The first verb, then, might have the nuance of a past perfect: Yahweh had said.
9 tn Heb “and kissed him.”
10 tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the
11 sn These are the leaders of the tribes who represented all the people. Later, after the exodus, Moses will select the most capable of them and others to be rulers in a judicial sense (Exod 18:21).
12 tn Heb “And Aaron spoke.”