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O his service. Instead of fearing the role of being G o d s vessel, his mal'ak to Pharaoh, it: is the power of that Pharaoh that he now seems to fear. " A n d the answer to this fear (if it is that) or self-doubt is given in a two-part statement that concludes this synoptic episode. First, let us note that the answer, introduced by the third singular masculine verb wayyö'mer "He said," is provided with no explicit subject—not YHWH, not Elöhim, not häHöhim—and it features an instance of paranomasta so delightful as to excite any rhetorician's envy.
W h y then should the Scriptural tradition inform us in one place that that name was already known to humankind tens of generations betöre Israel ΙΟ INTRODUCTION emerged on history's stage, while in another place it should take pains to deny the knowledge of that name to the ancestors of Moses, and this last in close proximity to a chapter devoted to a perplexing midrashic exposition of that names etymology to the Moses, who has just asked hy what name he is to identify his ancestral god tcי his tribal contemporaries?
A n d the answer to this fear (if it is that) or self-doubt is given in a two-part statement that concludes this synoptic episode. First, let us note that the answer, introduced by the third singular masculine verb wayyö'mer "He said," is provided with no explicit subject—not YHWH, not Elöhim, not häHöhim—and it features an instance of paranomasta so delightful as to excite any rhetorician's envy. T h e answer features the verb "to be" in its denotative sense "I am," in which sense it is totally superfluous, tor biblical Hebrew regularly omits the verb "to be" in the present tense: "I (am") with you" would normally appear as 'änöki 'immäk (ct.