Psalms 18:8-12; 50:3; Ezekiel 1:4; Micah 1:1-4; Habakkuk 3:3-6; Hebrews 12:29. The burning bush is an object described by the Book of Exodus as being located on Mount Horeb; according to the narrative, the bush was on fire, but was not consumed by the flames, hence the name.1 In the narrative, the burning bush is the location at which Moses was appointed by God to lead the Israelites out of Egypt and into Canaan. [3][5], In the narrative, an angel of Yahweh is described as appearing in the bush,[6] and God is subsequently described as calling out from it to Moses, who had been grazing Jethro's flocks there. The burning bush is an object described by the Book of Exodus as being located on Mount Horeb; according to the narrative, the bush was on fire, but was not consumed by the flames, hence the name. I must admit that I never noticed this relationship before, but coming across it and pondering it has really touched my heart. For she herself was not consumed, In Eastern Orthodox parlance, the preferred name for the event is The Unburnt Bush, and the theology and hymnography of the church view it as prefiguring the virgin birth of Jesus; Eastern Orthodox theology refers to [[Mary {mother of Jesus)|Mary, the mother of Jesus]] as the God bearer, viewing her as having given birth to Incarnate God without suffering any harm, or loss of virginity, in parallel to the bush being burnt without being consumed. It seems to be a way of saying, “Hey you! This alludes the "Burning Bush" because the burning bush is also on fire, but it never turns to ash either. The exact meaning of the Burning Bush as a method or medium of revelation may appear as follows: (1) The flame in this bush was not the flame of persecution by God's enemies without, but the flame of God's presence or the presence of His angel within. Ancient Israelites viewed God’s holiness as a consuming fire. The Burning bush is an allusion in which God appears to Moses. In Eastern Orthodoxy a tradition exists, originating in the Orthodox Fathers of the Church and its Ecumenical Synods (or Councils), that the flame Moses saw was in fact God's Uncreated Energies/Glory, manifested as light, thus explaining why the bush was not consumed. The application of this view to God's people under affliction in all ages is often made by Christian homilists. The Church, despite the indwelling of the Holy Spirit, also remains unconsumed. [12] The text derives Yahweh (יהוה) from the Hebrew word hayah (אהיה),[13] meaning he who is he, or I am that I am;[10] the Kabbalah takes this to mean that Yahweh himself is equal to his name. You're a regular Einstein. God is referred to numerous times in the Bible as the Consuming Fire, e.g., Exodus 24:17, Deuteronomy 4:24, Deuteronomy 9:3, and Hebrews 12:29. Both identifications are failures, the former because the blackberry does not grow in that region unless imported and tended, the latter for philological reasons. Hence, it is not interpreted as a miracle in the sense of an event, which only temporarily exists, but is instead viewed as Moses being permitted to see these Uncreated Energies/Glory, which are considered to be eternal things; the Orthodox definition of salvation is this vision of the Uncreated Energies/Glory, and it is a recurring theme in the works of Greek Orthodox theologians such as John S. Romanides. [27][28] The effects of certain species of acacia are comparable to the effects of ayahuasca, which can cause users to "see music".[29]. Exact identification of the particular kind of bush in which God appeared to Moses is impossible. Pay attention! Mount Serbal, Jebel Musa, and Mount Saint Catherine, all lie at the southern tip of the Sinai peninsula, but the peninsula's name is a comparatively modern invention, and it was not known by that name at the time of Josephus or earlier. Examples of Allusions: 1. Among other things, a staff was transmuted into a snake, [17] Moses's hand was temporarily made to appear leprous,[18] and water was transmuted into blood,[19] In the text, Yahweh instructs Moses to take this staff in his hands, in order to perform miracles with it,[20] as if it is a staff given to him, rather than his own;[10] textual scholars argue that this latter instruction is the Elohist's version of the more detailed earlier description, where Moses uses his own staff, which they attribute to the Yahwist.