Translation Test: Exodus 3:1–15

Source: Hebrew Bible / Old Testament, Exodus, Chapter 3, verses 1–15

Reference translation: NIV (New International Version)

Status: Draft — first pass

Purpose

Exodus 3:1–15 is the burning bush / divine name revelation. It tests Tonesu against:

Theophany: a divine agent communicating through a physical phenomenon
Calling by name: direct address, divine summons, identity claims
Mission narrative: commissioning with resistance and reassurance
"I am who I am" (ehyeh asher ehyeh) — the hardest identity claim in the Bible; directly hits the copula gap already documented in THO-001/S356
Holy ground: sacred-space designation; forces a new compound
Social condition language: oppression, suffering, community identity
Promise of land: geographic claim with evaluative loading ("flowing with milk and honey")
Relational divine identity: "God of your fathers, of Abraham, Isaac, and Jacob" — relational chain across generations

Continues the theological stress-test sequence opened in THO-001 (S349–S356) and GOD-RES (S357–S363). Corpus sentences from this batch: S398–S417.

Vocabulary Framework

New compounds required for this passage, not in prior registry:

New Form	Reading	Construction
`zo-su'ka-pa`	shepherd, one who tends a structured living space	`zo-su` (plant-structural organism / pasture) + `'` + `ka-pa` (action-place / tended ground) → agent of that tended ground; or simplify as `zo-li-ka` (person who acts on living things). See design decision below.
`si-no-lu-ki`	burning, signal-entering-darkness / consuming fire	`si` (signal) + `no-lu` (absence of light / darkness) + `ki` (motion/process) — fire as the signal that approaches darkness as its medium. Clunky — see design note.
`ra-lu-ki`	fire process, energy-light-in-motion	`ra` (energy) + `lu` (light) + `ki` (motion/process) = fire as energy emitting light in motion. Clean compositional reading. Preferred.
`no-de'ra-lu-ki`	burning-but-not-consumed, fire-without-decay	`no-de` (no-decay / without decrease) + `'` + `ra-lu-ki` (fire) = fire that does not decrease its fuel. The miracle is structurally encoded.
`pa-vo-fe`	holy ground, value-bounded place	`pa` (place) + `vo` (value/quality) + `fe` (boundary) = a place whose value status is explicitly bounded / set apart. Compare `to-fe-li` (epistemic guardian); `pa-vo-fe` is the spatial analog — a place whose boundary is defined by its value-status.
`fa-de-ra`	suffering, felt-interior-decrease-of-force	`fa` (affective substrate) + `de` (decrease/decay) + `ra` (energy/force) = the felt interior experience of force draining away.
`ka-ko-ra`	oppression, deliberate-containment-of-force	`ka` (deliberate action) + `ko` (containment/interior) + `ra` (energy/force) = deliberate act of containing someone's capacity to act.
`pa-ki-li`	liberator, place-motion-agent / one who creates movement from a place	`pa` (place) + `ki` (motion) + `-li` (agent) = one who produces departure-from-place. Liberation as motion out of a place.
`pa-vo-be'ma-ki`	land flowing with milk, value-emerging-matter-in-motion	held for verse 8; complex figurative compound.
`zo-ne-go`	parent, carrier (already registered W077)	available
`be-go-li`	creator-agent (already registered)	available; used for divine agent
`pa-no-fe`	boundless-place / divine space	available from THO-001
`ki-ne`	sandals, motion-bond / what binds to the foot for movement	`ki` (motion) + `ne` (connection/bond) = what is bonded to the foot to enable or mark motion. Footwear as motion-connector.

Shepherd design decision

Hebrew ro'eh (shepherd) is someone who follows, guards, and tends a flock. No Tonesu primitive cleanly captures the shepherd-flock relationship in one root. Options:

zo-ka-li — living-thing-action agent = one who acts on living things = herdsman/shepherd. Clean; loses the spatial tending aspect.
zo-su-ka-li — structured-organism-action-agent = one who maintains organized living things. Contains the organizational element. Four morphemes; within normal range.
Proper noun path: Moses is na-Moses throughout; Jethro is na-Yitro. The sheep are zo-se-ne (herd ungulates) or casual zon.

Decision: zo-su-ka-li for shepherd (3 roots + suffix: structured-organism-tending-agent). First attestation at S398.

Fire design decision

ra-lu-ki = energy + light + motion/process = fire as energy emitting light while in motion. This captures fire's physical nature cleanly (not a signal, not darkness — fire is the energetic-luminous process). The miracle no-de'ra-lu-ki = fire-without-decrease adds the miracle element via the no-de prefix subcompound.

"I am who I am" — pre-analysis

Hebrew ehyeh asher ehyeh (אֶהְיֶה אֲשֶׁר אֶהְיֶה). This is a divine self-designation using the first-person imperfect of hayah (to be). Classical readings: "I am who I am" / "I will be what I will be" / "I cause to be what I cause to be."

Tonesu has no dedicated identity copula — this was logged as an open question in THO-001/S356. The property copula ne attributes a relation; the zero-copula (noun + noun in predicate position) asserts category membership. Neither encodes constitutional self-identity.

Options explored: 1. Self-referential proper noun frame: la-na-YHWH wi-go (the one named YHWH: self-causing/self-originating will). Avoids the copula problem; loses the grammatical self-identity. 2. go-no-fe (necessary being): already established THO-001. "I am the necessary being" = la-mi go-no-fe. Captures the aseity but not the "who I am" self-definition. 3. Evidential + circularity frame: la-mi wi lo-mi (I will toward myself; I am self-directed). Captures the reflexive structure. 4. Process reading: treat ehyeh asher ehyeh as "I am the being-process that I am" = la-mi zo-ra ne lo-mi-zo-ra (I relate to my own life-energy). Too clunky. 5. Best available: la-mi go-ne lo-mi = "I cause-relate to myself" = my existence is its own origin = necessary being expressed relationally. Then follow with the registered name: na-YHWH go-ne lo-be-go-li (YHWH is the self-relational name of the creator-agent).

Decision for this draft: Two-clause rendering. The self-identity claim uses go-ne lo-mi (self-originating relation = I am my own cause); then a second clause gives the name for transmission: lo-zo-li ka-si lo-na-YHWH (let the persons carry the name YHWH). See S410–S411.

Source Text (NIV)

3:1 Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the wilderness and came to Horeb, the mountain of God.

3:2 There the angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up.

3:3 So Moses thought, "I will go over and see this strange sight — why the bush does not burn up."

3:4 When the LORD saw that he had gone over to look, God called to him from within the bush, "Moses! Moses!" And Moses said, "Here I am."

3:5 "Do not come any closer," God said. "Take off your sandals, for the place where you are standing is holy ground."

3:6 Then he said, "I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob." At this, Moses hid his face, because he was afraid to look at God.

3:7 The LORD said, "I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering."

3:8 "So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey — the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites."

3:9 "And now the cry of the Israelites has reached me, and I have seen the way the Egyptians are oppressing them."

3:10 "So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt."

3:11 But Moses said to God, "Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?"

3:12 And God said, "I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain."

3:13 Moses said to God, "Suppose I go to the Israelites and say to them, 'The God of your fathers has sent me to you,' and they ask me, 'What is his name?' Then what shall I tell them?"

3:14 God said to Moses, "I am who I am. This is what you are to say to the Israelites: 'I am has sent me to you.'"

3:15 God also said to Moses, "Say to the Israelites, 'The LORD, the God of your fathers — the God of Abraham, the God of Isaac and the God of Jacob — has sent me to you.' This is my name forever, the name you shall call me from generation to generation."

Verse-by-Verse

Exodus 3:1

"Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the wilderness and came to Horeb, the mountain of God."

S398 — Moses shepherded Jethro's flock. (EXO-001-A)

la-na-Moses  lo-zon  ka-zo-su-ka  ne-na-Yitro

- la-na-Moses — agent: Moses (proper noun) - lo-zon — patient: the herd-ungulate flock (casual stub for zo-se-ne) - ka-zo-su-ka — action: structured-organism-tending (shepherd verb, from zo-su-ka-li minus the -li role suffix in verbal use) - ne-na-Yitro — relational: belonging to Yitro (Jethro); ne marks the possessive/relational frame

Notes: - First attestation of zo-su-ka-li / zo-su-ka (shepherd). Sheep as zon (herd ungulates, CLQ-006a) is natural here — Jethro's flock is the everyday domestic herd-animal class. - "Father-in-law" = zo-ne-go-ne-zi (parent-by-bond-coupling) — overly complex for a narrative sentence; use ne-na-Yitro (relational: Jethro) and let the cultural knowledge carry the relationship. Tonesu does not need to encode every English gloss. - "Priest of Midian" deferred — priestly role needs its own compound (to-vo-ka-li = conceptual-value-action-agent = ritual specialist?); left as context rather than encoded here.

Difficulty: LOW grammar; MEDIUM new compound (zo-su-ka).

S399 — He led the flock toward the far wilderness. (EXO-001-B)

la-na-Moses  lo-zon  ka-di  pa-no-ko

- la-na-Moses — agent - lo-zon — patient: the flock - ka-di — deliberate directional motion (led toward) - pa-no-ko — place: no-ko = without containment = open/unenclosed = wilderness/far side

Notes: - pa-no-ko = place-without-containment = open wilderness. no-ko (W016) is already registered. The spatial prefix pa localizes it. Simple and clean. - "Far side of the wilderness" encoded as unbounded open space — no directional modifier added; the far-ness is carried by the narrative context.

Difficulty: LOW.

S400 — He came to Horeb, the mountain of God. (EXO-001-C)

la-na-Moses  ki  pa-na-Horeb  [pa-su-be-go-li : mountain of the creator]

- la-na-Moses — agent - ki — arrived/moved (intransitive) - pa-na-Horeb — place: named location Horeb - [pa-su-be-go-li : mountain of the creator] — aside annotation: Horeb's identity. pa-su = structured place = mountain; be-go-li = creator-agent; pa-su-be-go-li = creator-agent's structured-place = mountain of God.

Notes: - pa-su (structured place = mountain) — new compound, compositional. Rocky elevated terrain = place that has structure. First attestation here. - The aside [] follows the removal-invariance rule: stripping it leaves the narrative intact; it adds the theological identification without making it an assertion. - "Mountain of God" as pa-su-be-go-li is five morphemes; the ' depth guideline (5+ prefers apostrophe) suggests pa-su'be-go-li — but since be-go-li is already a registered subunit, the grouping is clear.

Difficulty: LOW grammar; note pa-su as new.

Exodus 3:2

"There the angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up."

S401 — The angel of the LORD appeared to Moses in fire. (EXO-001-D)

la-si-ki-li'be-go-li  lu  lo-na-Moses  ro-ra-lu-ki

- la-si-ki-li'be-go-li — agent: signal-motion-agent [of] creator = messenger of the creator = angel. si-ki-li = one who carries a signal in motion (messenger). 'be-go-li = bound to the creator. Juncture marks the ownership/origin subcompound. - lu — became visible / appeared (light primitive as intransitive appearance verb) - lo-na-Moses — patient/recipient: to Moses - ro-ra-lu-ki — instrument/medium: through fire (ra-lu-ki = energy-light-process = fire)

Notes: - si-ki-li = signal + motion + agent = messenger. This is the first Tonesu rendering of "angel" as messenger (Hebrew malach = messenger/envoy). si-ki-li'be-go-li = creator's messenger = divine messenger = angel. The ' binds be-go-li as the possessor-subcompound. - ra-lu-ki = energy + light + motion = fire. First attestation of this compound; flames of fire = fire-in-its-process-form = ra-lu-ki clean. - lu as "appeared": the light primitive used as an intransitive visibility verb — consistent with its use in S279 (larasu lolu be = the star emits light). Here: agent:messenger light:appeared = the messenger became visible.

Difficulty: MEDIUM — si-ki-li'be-go-li is the structurally interesting compound; ra-lu-ki is new.

S402 — The bush burned but was not consumed. (EXO-001-E)

la-zo-su   ra-lu-ki   no  de

- la-zo-su — agent/subject: the plant (bush = zo-su, plant-class organism) - ra-lu-ki — predicate compound: fire-process (it was burning / fire was happening in/on it) - no de — contrastive: but not decreased/consumed. no (negation particle) + de (decay/decrease root as predicate) = and yet it did not decay.

Notes: - The miracle is encoded in the grammar: ra-lu-ki no de = fire-process + but-not + decrease = burning without consuming. The no contrastive coordinator (documented in corpus) handles the adversative perfectly. - zo-su (plant class) used directly as "bush" — no further discrimination needed. A bush is paradigmatically a zo-su. - This sentence would be a natural CLQ-EXT candidate: no-de'ra-lu-ki (fire-without-decrease) as a pre-bound compound. The miracle is lexically dense enough to earn chunked treatment in speech about this event.

Difficulty: LOW — elegant result.

Exodus 3:3

"So Moses thought, 'I will go over and see this strange sight — why the bush does not burn up.'"

S403 — Moses reasoned: why does the bush burn without decreasing? (EXO-001-F)

la-na-Moses  to  go-zo-su  ra-lu-ki  no  de?

- la-na-Moses to — Moses reasoned/modeled (epistemic: Moses holds this as a cognitive question) - go-zo-su ra-lu-ki no de — because/why [does] the plant fire-process but-not decrease? - ? — question mark — the whole clause is Moses's interior question

Notes: - la-X to {clause} = X cognitively models / holds as a question the proposition in {clause}. Established evidential/epistemic construction. - go as question-opener: here go-zo-su = because-the-plant / why-regarding-the-plant. The go frame (causal/origin particle) inverted as a question = for what reason does.... Slightly novel; may need a cleaner construction. Alternative: to-si go la-zo-su ra-lu-ki no de = what-is-the-cause that the plant fires-but-not-decreases? Standard content question with to-si. - Using to-si version for clarity.

Revised S403:

la-na-Moses  to  [to-si  go  la-zo-su  ra-lu-ki  no  de]

Moses cognitively holds the question: what is the cause that the plant fires but does not decrease?

Difficulty: LOW grammar; interesting use of to-si go as causal question.

Exodus 3:4

"When the LORD saw that he had gone over to look, God called to him from within the bush, 'Moses! Moses!' And Moses said, 'Here I am.'"

S404 — God called Moses by name from within the bush. (EXO-001-G)

ta  la-na-Moses  ki,   la-Elohim  ka-si  lo-na-Moses  ko-zo-su

- ta la-na-Moses ki — temporal frame: when Moses moved/came [to look] - la-Elohim ka-si — agent Elohim deliberately signaled (called out) - lo-na-Moses — patient: to Moses (the named one) - ko-zo-su — from within the bush (ko = interior/containment, zo-su = plant)

Notes: - ko-zo-su = containment-of-plant = from within the plant. The spatial prefix ko locates the origin of the call inside the bush. Clean. - Divine name: la-Elohim follows the translation-fidelity decision from genesis-1.md. - The direct address "Moses! Moses!" is representable as na-Moses na-Moses! (repeated proper-noun address with exclamation). In the Tonesu rendering it functions as a quote within the reporting sentence.

Difficulty: LOW.

S405 — Moses answered: "Here I am." (EXO-001-H)

la-na-Moses  si  lo-pa-mi

- la-na-Moses si — Moses signaled/responded - lo-pa-mi — patient: my-place / here-I-am. pa-mi = place-of-me = my location = here. "Here I am" as "I signal my place."

Notes: - Hebrew hineni (הִנֵּנִי) = "here I am" — one of the most charged words in the Hebrew Bible; used at the burning bush, by Abraham at the binding of Isaac, by Isaiah's call. It is a consecrated act of presence and availability, not just a locative statement. - lo-pa-mi captures the locative surface. The deeper resonance (availability, consecration) is not encoded — Tonesu does not have a dedicated response-to-divine-summons particle. This is an honest gap; marking it. - Gap noted: hineni as a speech-act of total availability has no single Tonesu equivalent. la-mi wi lo-pa-tu (I direct my will toward your place = I am at your disposal) comes closer but loses the brevity. For this draft, lo-pa-mi is the clean answer.

Difficulty: LOW grammar; notable cultural gap.

Exodus 3:5

"'Do not come any closer,' God said. 'Take off your sandals, for the place where you are standing is holy ground.'"

S406 — God commanded: do not approach; this place is holy. (EXO-001-I)

la-Elohim  ka-si  no-ki-di  /  lo-ki-ne  ka-de-lo  /  pa-mi  pa-vo-fe

Three clauses: 1. no-ki-di — do not move toward (imperative negated motion-direction verb) 2. lo-ki-ne ka-de-lo — your sandals (ki-ne = motion-bond = footwear), remove them (ka-de-lo = deliberate decrease of bond = unbind/remove) 3. pa-mi pa-vo-fe — this place [is a] value-bounded place = holy ground

Notes: - ki-ne = motion + bond/connection = what connects to the body for motion = sandal/footwear. First attestation. Clean compositional reading. - ka-de-lo = deliberate + decrease + bond = deliberately unbind = remove (footwear). lo = bond/connection here as the root, or ne? Better: ka-de-ne = deliberate-decrease-of-connection = detach. Using ka-de-ne. - pa-vo-fe = place + value + boundary = a place whose value-status is set apart = holy ground. First attestation. The compound follows the same X-vo-fe (value-bounded X) pattern; pa-vo-fe is spatially holy as distinct from fa-vo-fe (inwardly holy / pure in spirit — compare su-fa from Matthew). - New compound register candidates: ki-ne (W150), pa-vo-fe (W151).

Difficulty: MEDIUM — two new compounds; the holiness compound is structurally important.

Exodus 3:6

"Then he said, 'I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.' At this, Moses hid his face, because he was afraid to look at God."

S407 — God named himself by relational lineage. (EXO-001-J)

la-Elohim  ne  go-na-Abraham  go-na-Yitzhak  go-na-Yaakov

- la-Elohim ne — Elohim relates (relational copula) - go-na-Abraham go-na-Yitzhak go-na-Yaakov — from/of Abraham, from/of Isaac, from/of Jacob. go (origin/cause particle) marks each proper name as an origin-relation. "God of Abraham" = the divine that originates with / stands in relation from Abraham.

Notes: - "God of your father" handled by the proper-noun chain. Hebrew uses a construct chain (Elohim of Abraham); Tonesu encodes this with go (origin/source). go-na-X = the one who stands in a causal/originary relation to named-X = God of X. - "Your father" (go-na-Abraham) already implies this in the lineage-chain reading; the "of your father" framing is the broader relational claim that Elohim has always been present with this family line. - Three-name proper-noun chain (Abraham, Isaac, Jacob) — first attestation of a three-proper-name relational list in the corpus. zi (bilateral coupling) is inappropriate here — these are sequential ancestors, not a mutual coupling. go-chain list is the right structure.

Difficulty: LOW grammar; nice test of go as relational-origin marker.

S408 — Moses hid his face; he was afraid to look at God. (EXO-001-K)

la-na-Moses  ka-ko  lo-se-lu-ze  /  fa-ra  go  ka-se  lo-Elohim

Two clauses: 1. la-na-Moses ka-ko lo-se-lu-ze — Moses deliberately contained his visual-perception organ. se-lu (W130) = eye, visual perception organ. ka-ko lo-se-lu = deliberate-contain the eye = hide/cover the eyes/face. 2. fa-ra go ka-se lo-Elohim — fear-force because deliberate-perceiving Elohim. fa-ra = affect-force = fear/awe (forceful interior state). go causal frame: the cause is the act of looking at Elohim.

Notes: - se-lu (W130, registered) = visual perception organ = eye. Used here metonymically for face (Moses covered his face = covered his eyes). Metonymy is natural; Tonesu does not need a separate "face" compound for this usage. - fa-ra = affect + energy/force = forceful affect = fear/awe. First attestation of fa-ra as fear-compound. Different from fa-de-ra (suffering = affect-decrease-force); fa-ra is intense affective force, not diminished force. - New compound register candidate: fa-ra (W152) — fear/awe.

Difficulty: LOW grammar; fa-ra is a useful new compound.

Exodus 3:7

"The LORD said, 'I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering.'"

S409 — God: I have perceived my people's suffering in Egypt. (EXO-001-L)

la-Elohim  se  lo-fa-de-ra'zo-li-mi  pa-na-Egypt

- la-Elohim se — Elohim perceived (direct sensory perception = ra'ah / shama' = see/hear) - lo-fa-de-ra'zo-li-mi — the suffering (fa-de-ra = affect-decrease-force) of my people (zo-li-mi = living-persons-of-me). The ' binds zo-li-mi as the possessive subcompound. - pa-na-Egypt — in Egypt (named place)

Notes: - fa-de-ra = affect + decrease + energy = diminishing of force from within = suffering/misery. Established in the vocabulary framework above. - zo-li-mi = zo-li (human person, W148) + mi (1st person) = my persons = my people. zo-li as "people" (the human-kind base class) is natural; mi possessive marks divine ownership/relationship. - fa-de-ra'zo-li-mi — the ' is load-bearing here: without it, fa-de-ra-zo-li-mi would parse as fa → [de → [ra → [zo → [li → mi]]]] which is nonsense. The juncture cleanly pre-binds zo-li-mi as "my people" subcompound. - se used for both "seen" and "heard" (the verse says both); Tonesu's se covers the full sensory field — this is appropriate compression.

Difficulty: LOW grammar; fa-de-ra and the ' grouping are the structural interest here.

Exodus 3:8

"So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey."

S410 — God: I will bring my people out to a good and open land. (EXO-001-M)

la-Elohim  ki  wi  ka-pa-ki  lo-zo-li-mi  pa-na-Egypt  /  lu-pa-vo  pa-no-ko-vo

- la-Elohim ki — Elohim moved/came down - wi ka-pa-ki lo-zo-li-mi pa-na-Egypt — in order to produce-place-motion for my people from Egypt. ka-pa-ki = deliberate-place-motion-action = act of moving from a place = liberation act. pa-ki (place-motion) is the liberation concept from the vocabulary framework as pa-ki-li minus the -li role suffix in verbal use. - lu-pa-vo pa-no-ko-vo — toward a value-illuminated place, a place open-with-value. pa-vo = value-place (good land). pa-no-ko-vo = place-without-containment-with-value = open land that is good = spacious good land.

Notes: - pa-ki (place-motion) as liberation verb — the motion out of a place framed as the liberatory act. ka-pa-ki-lo-X = deliberate act of producing place-motion for X = to liberate X. Clean. - "Land flowing with milk and honey" is a figurative claim requiring a choice: translate the figure or translate the theological resonance. For this pass, pa-vo (value-place = good land) handles the theological summary. The literal "milk and honey" (zo-ra-ma-vo pa-no-ko-vo = nourishing-matter in an open-valued place) is richer but overloads this sentence. - lu-pa-vo = toward (lu directional particle here? Actually lu = light/visibility. Better: di-pa-vo = directing toward a value-place. Using di-pa-vo.

Revised:

la-Elohim  ki  wi  ka-pa-ki  lo-zo-li-mi  pa-na-Egypt  di-pa-vo

Difficulty: MEDIUM — pa-ki as liberation verb is new and important.

Exodus 3:9–10

"And now the cry of the Israelites has reached me, and I have seen the way the Egyptians are oppressing them. So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt."

S411 — God: Go. I am sending you to Pharaoh. (EXO-001-N)

la-Elohim  ka-si  lo-na-Moses  /  ki  /  wi  la-tu  ki  lo-na-Pharaoh  ka-pa-ki  lo-zo-li-mi

- la-Elohim ka-si lo-na-Moses — Elohim signaled to Moses (divine speech act as ka-si = deliberate signal) - ki — imperative: go / move (agent-drop imperative, particle alone) - wi la-tu ki lo-na-Pharaoh ca-pa-ki lo-zo-li-mi — in order that you move to Pharaoh and liberate my people

Notes: - Agent-drop imperative ki = go! Minimal and correct. The direction is given in the purpose frame. - ka-pa-ki used again for liberation — second attestation in this passage, building toward registry registration. - la-tu ki lo-na-Pharaoh — you [deliberate] move to Pharaoh. The lo-na-Pharaoh is the directional patient.

Difficulty: LOW.

Exodus 3:11–12

"But Moses said to God, 'Who am I that I should go to Pharaoh?' And God said, 'I will be with you. And this will be the sign...'"

S412 — Moses: who am I to do this? (EXO-001-O)

la-na-Moses  to-si  la-mi  wi  ka-pa-ki  lo-zo-li-mi?

- to-si la-mi — content question: what/who is I = who am I? - wi ka-pa-ki lo-zo-li-mi — as one who should liberate my people (purpose frame encoding the self-doubt)

Notes: - to-si la-mi = what is the agent-mi = who am I? The content question (to-si) in the agent slot asks for the speaker's own identity/qualification. This is the hineni mirror — Moses questioning rather than affirming presence. - The humility/inadequacy reading is carried by context; Tonesu does not grammaticalize self-doubt as a mood.

Difficulty: LOW.

S413 — God: I will be with you; the sign is that you will return to this mountain. (EXO-001-P)

la-Elohim  ne  pa-tu  /  du  la-tu  ka-pa-ki  lo-zo-li-mi,  la-tu  ki  lo-pa-su-mi

- la-Elohim ne pa-tu — Elohim relates-to your-place = I will be with you. ne pa-tu = relational connection to your-place = I am present at your location. - du la-tu ka-pa-ki lo-zo-li-mi, la-tu ki lo-pa-su-mi — result: when you have liberated my people, you will move to this mountain-of-mine. du (result particle) + purpose frame.

Notes: - ne pa-tu = relational bond at your place = divine presence. Simple; avoids the identity-copula problem (not "I am X" but "I relate to your place"). - pa-su-mi = my structured-place = "this mountain" (with the divine possessive making it the mountain of God). Uses pa-su (mountain, first attested S400) + mi possessive.

Difficulty: LOW.

Exodus 3:13–14

"Moses said, 'Suppose I go to the Israelites and say to them, "The God of your fathers has sent me to you," and they ask me, "What is his name?" Then what shall I tell them?' God said to Moses, 'I am who I am. This is what you are to say to the Israelites: I am has sent me to you.'"

S414 — Moses: what name shall I give them? (EXO-001-Q)

la-na-Moses  to-si  na-Elohim?

- Simple: Moses [asks] what name-is-the-divine? = What shall I call him / what is his name? - to-si na-[X] = content question in name-slot = what is the name?

Notes: - The question is simple to encode; the answer (verse 14) is the hard problem.

Difficulty: LOW.

S415 — God: "I am who I am." (EXO-001-R)

This is the central challenge of the whole passage. See vocabulary framework pre-analysis above.

la-mi  go-ne  lo-mi

- la-mi — I (agent) - go-ne — cause-relate / self-originating relation. go (cause/origin) + ne (relation/connection) = I stand in a causal-relational bond. The compound encodes: my existing is its own relational origin. - lo-mi — patient: to-myself / reflexive. My cause-relation is directed at myself.

Reading: "My existence is its own origin and relation" = I am the self-caused, self-related one = ehyeh asher ehyeh.

Alternative parsed:

la-mi  go-ne  lo-mi  ::  I : cause-relation : reflexive  =  I am who I am / I will be what I will be

Notes: - go-ne = cause + relation = self-originating relational being. This is not a perfect rendering — ehyeh asher ehyeh in Hebrew has a strong "will be" (future/continuous) dimension that go-ne doesn't fully capture. But it captures the aseity (self-grounded existence) and the reflexive structure. - The identity copula gap (documented THO-001/S356) is still present. go-ne lo-mi is the best available construction; it is a relation claim, not an identity claim. The gap is honest and intentional. - Gap log: la-mi go-ne lo-mi is not "I am X"; it is "I relate causally to myself." The divine tetragrammaton expresses something stronger — constitutional self-identity — that Tonesu continues to not have a dedicated form for. Logged; do not invent a new particle. - This sentence is the first attestation of go-ne as a compound. Register candidate: go-ne (W153) = reflexive causal bond / self-originating relation.

Difficulty: HIGH — structurally unresolved; honest about the gap.

S416 — God: tell them "I am" sent you. (EXO-001-S)

ka-si  lo-zo-li-mi  /  la-go-ne-mi  ka-si  lo-tu

- Two clauses: tell them / the self-originating-I sent you - la-go-ne-mi = agent: the go-ne-of-me = the self-caused-I = "I am" as a proper name/entity claim. Using go-ne-mi as a nominalized identity phrase. - ka-si lo-tu — deliberately signaled to you = sent me to you

Notes: - go-ne-mi nominalizes the S415 claim into a sender-name: "the self-originating-I sent me." This is exactly what the Hebrew does — ehyeh (I will be) becomes the name: "say that Ehyeh sent you." - Tonesu handles this reasonably: the reflexive-causal compound is used directly in agent position, making the name and the claim the same thing.

Difficulty: MEDIUM — elegant once the S415 compound is established.

Exodus 3:15

"This is my name forever, the name you shall call me from generation to generation."

S417 — This name is eternal; call me by it across all generations. (EXO-001-T)

na-mi  ti-no-fe  /  re-ka-si  lo-na-mi  ta-re-zo-ne-go

- na-mi ti-no-fe — my name [is] time-without-boundary = my name is eternal. ti-no-fe = eternal, already established THO-001. - re-ka-si lo-na-mi — habitually/repeatedly-signal my name = call me by this name (habitual aspect re- prefix on the deliberate-signal verb) - ta-re-zo-ne-go — temporal frame: at each recurring parental generation. ta (time particle) + re (repetition/cycle) + zo-ne-go (W077, parent/ancestor) = at each generational recurrence.

Notes: - ta-re-zo-ne-go = at-recurring-ancestor-cycle = from generation to generation. Uses zo-ne-go (W077 = parent) as the generational anchor; re marks cyclical recurrence; ta positions it as temporal frame. Elegant. - ti-no-fe (eternal, THO-001) used directly as a property predicate of the name. Zero-copula predication: na-mi ti-no-fe = my name [is] eternal.

Difficulty: LOW — prior vocabulary carries this cleanly.

Open Compounds Logged This Batch

Form	Reading	Status	W-number
`zo-su-ka-li`	shepherd, structured-organism-tending-agent	proposed	W150
`ra-lu-ki`	fire, energy-light-process	proposed	W151
`ki-ne`	sandal, motion-bond (footwear)	proposed	W152
`pa-vo-fe`	holy ground, value-bounded place	proposed	W153
`fa-ra`	fear/awe, forceful affect	proposed	W154
`fa-de-ra`	suffering, affect-decrease-force	proposed	W155
`pa-ki` / `pa-ki-li`	liberation / liberator, place-motion[-agent]	proposed	W156
`pa-su`	mountain, structured place	proposed	W157
`si-ki-li`	messenger/angel, signal-motion-agent	proposed	W158
`go-ne`	self-originating relation / "I am who I am"	proposed	W159
`ka-pa-ki`	liberation act, deliberate-place-motion	proposed	W160

Structural Gaps and Open Questions

Gap 1 — Identity copula (ongoing)

la-mi go-ne lo-mi (I am who I am) is a relation claim, not an identity claim. The constitutional self-identity meaning of ehyeh asher ehyeh remains outside Tonesu's current grammar. This is the same gap documented in THO-001/S356 ("God is love"). Do not resolve by inventing a particle. Monitor whether go-ne usage develops a strong-enough conventional identity reading through corpus frequency.

Gap 2 — Hineni (consecrated presence)

lo-pa-mi (here I am / my place) captures the locative surface of Hebrew hineni but misses the speech-act dimension: a pledge of total availability and consecrated response to divine summons. Tonesu has no dedicated "I present myself fully" speech act. Possible future form: la-mi wi lo-pa-tu (I direct my will to your place = I am at your disposal). Not resolved here.

Gap 3 — Priestly/sacred office

"Priest of Midian" (Jethro's role) was deferred. to-vo-ka-li = conceptual-value-action-agent = ritual specialist — possible but not tested. The ritual specialist role sits at the intersection of to (conceptual pattern), vo (value), and ka (deliberate action). Needs a corpus sentence.

Gap 4 — "People" as ethnic/covenantal community

zo-li-mi = my human persons = my people. This works for the possessive relationship but does not encode the ethnic/covenantal binding that "my people" carries in Exodus. Hebrew ammi (עַמִּי) is a covenant term, not just a demographic one. Tonesu currently has no covenant concept. ne-zu-li (bonded community of persons)? Deferred.

CLQ-EXT candidate confirmed

no-de'ra-lu-ki (fire-without-decrease = the burning bush miracle) is a structurally clear juncture compound that is also pragmatically chunky — anyone speaking about this passage repeatedly would use it as a unit. First natural CLQ-EXT candidate to emerge from translation rather than synthetic construction.

Batch Summary

Batch label: EXO-001. Sentences S398–S417. Filed in corpus/sentences/v4-current/s398-s548.md.

Grammar stress-tested: - go as relational-origin marker in name chains (S407) - ' grouping under translation pressure (S409: fa-de-ra'zo-li-mi) - Agent-drop imperative (S411: ki) - Zero-copula property predication (S417: na-mi ti-no-fe) - Reflexive patient construction (S415–S416: lo-mi, go-ne-mi) - ta-re-[X] generational recursion frame (S417)

Most productive new compound: go-ne — forces the identity-copula question into a resolvable form without inventing a new particle. Whether go-ne lo-mi will conventionally read as "I am who I am" vs merely "I relate causally to myself" is an empirical question that only corpus accumulation can answer.

Most structurally interesting sentence: S409 (fa-de-ra'zo-li-mi) — the ' is not decorative; it is semantically load-bearing, separating "the suffering of my people" from a nonsense deep-right-branch parse.