7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.
7 Keeping H5341 mercy H2617 for thousands, H505 forgiving H5375 iniquity H5771 and transgression H6588 and sin, H2403 and that will by no means H5352 clear H5352 the guilty; visiting H6485 the iniquity H5771 of the fathers H1 upon the children, H1121 and upon the children's H1121 children, unto the third H8029 and to the fourth H7256 generation.
7 keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear `the guilty', visiting the iniquity of the fathers upon the children, and upon the children's children, upon the third and upon the fourth generation.
7 keeping kindness for thousands, taking away iniquity, and transgression, and sin, and not entirely acquitting, charging iniquity of fathers on children, and on children's children, on a third `generation', and on a fourth.'
7 keeping mercy unto thousands, forgiving iniquity and transgression and sin, but by no means clearing [the guilty]; visiting the iniquity of the fathers upon the children, and upon the children's children, upon the third and upon the fourth [generation].
7 keeping loving kindness for thousands, forgiving iniquity and disobedience and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers on the children, and on the children's children, on the third and on the fourth generation."
7 Having mercy on thousands, overlooking evil and wrongdoing and sin; he will not let wrongdoers go free, but will send punishment on children for the sins of their fathers, and on their children's children to the third and fourth generation.
Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments.
Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, And showing mercy unto thousands of them that love me and keep my commandments.
The LORD is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the LORD said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the LORD. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it:
God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies. The LORD is slow to anger, and great in power, and will not at all acquit the wicked: the LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet.
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. The wicked shall be turned into hell, and all the nations that forget God.
The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.
For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Exodus 34
Commentary on Exodus 34 Keil & Delitzsch Commentary
When Moses had restored the covenant bond through his intercession (Exodus 33:14), he was directed by Jehovah to hew out two stones, like the former ones which he had broken, and to come with them the next morning up the mountain, and Jehovah would write upon them the same words as upon the first,
(Note: Namely, the ten words in Ex 20:2-17, not the laws contained in Exodus 34:12-26 of this chapter, as G
On this manifestation of mercy, Moses repeated the prayer that Jehovah would go in the midst of Israel. It is true the Lord had already promised that His face should go with them (Exodus 33:14); but as Moses had asked for a sign of the glory of the Lord as a seal to the promise, it was perfectly natural that, when this petition was granted, he should lay hold of the grace that had been revealed to him as it never had been before, and endeavour to give even greater stability to the covenant. To this end he repeated his former intercession on behalf of the nation, at the same time making this confession, “For it is a stiff-necked people; therefore forgive our iniquity and our sin, and make us the inheritance.” Moses spoke collectively, including himself in the nation in the presence of God. The reason which he assigned pointed to the deep root of corruption that had broken out in the worship of the golden calf, and was appropriately pleaded as a motive for asking forgiveness, inasmuch as God Himself had assigned the natural corruption of the human race as a reason why He would not destroy it again with a flood (Genesis 8:21). Wrath was mitigated by a regard to the natural condition. - נחל in the Kal , with an accusative of the person, does not mean to lead a person into the inheritance, but to make a person into an inheritance; here, therefore, to make Israel the possession of Jehovah (Deuteronomy 4:20; Deuteronomy 9:26, cf. Zechariah 2:12). Jehovah at once declared (Exodus 34:10) that He would conclude a covenant, i.e., restore the broken covenant, and do marvels before the whole nation, such as had not been done in all the earth or in any nation, and thus by these His works distinguish Israel before all nations as His own property (Exodus 33:16). The nation was to see this, because it would be terrible; terrible, namely, through the overthrow of the powers that resisted the kingdom of God, every one of whom would be laid prostrate and destroyed by the majesty of the Almighty.
To recall the duties of the covenant once more to the minds of the people, the Lord repeats from among the rights of Israel, upon the basis of which the covenant had been established (ch. 21-23), two of the leading points which determined the attitude of the nation towards Him, and which constituted, as it were, the main pillars that were to support the covenant about to be renewed. These were, first , the warning against every kind of league with the Canaanites, who were to be driven out before the Israelites (Exodus 34:11-16); and, secondly , the instructions concerning the true worship of Jehovah (Exodus 34:17-26). The warning against friendship with the idolatrous Canaanites (Exodus 34:11-16) is more fully developed and more strongly enforced than in Exodus 23:23. The Israelites, when received into the covenant with Jehovah, were not only to beware of forming any covenant with the inhabitants of Canaan (cf. Exodus 23:32-33), but were to destroy all the signs of their idolatrous worship, such as altars, monuments (see Exodus 23:24), and asherim , the idols of Astarte, the Canaanitish goddess of nature, which consisted for the most part of wooden pillars (see my Comm. on 1 Kings 14:23), and to worship no other god, because Jehovah was called jealous, i.e., had revealed Himself as jealous (see at Exodus 20:5), and was a jealous God. This was commanded, that the Israelites might not suffer themselves to be led astray by such an alliance; to go a whoring after their gods, and sacrifice to them, to take part in their sacrificial festivals, or to marry their sons to the daughters of the Canaanites, by whom they would be persuaded to join in the worship of idols. The use of the expression “go a whoring” in a spiritual sense, in relation to idolatry, is to be accounted for on the ground, that the religious fellowship of Israel with Jehovah was a covenant resembling the marriage tie; and we meet with it for the first time, here, immediately after the formation of this covenant between Israel and Jehovah. The phrase is all the more expressive on account of the literal prostitution that was frequently associated with the worship of Baal and Astarte (cf. Leviticus 17:7; Leviticus 20:5-6; Numbers 14:33, etc.). We may see from Numbers 25:1. how Israel was led astray by this temptation in the wilderness.
The true way to worship Jehovah is then pointed out, first of all negatively, in the prohibition against making molten images, with an allusion to the worship of the golden calf, as evinced by the use of the expression מסּכה אלהי , which only occurs again in Leviticus 19:4, instead of the phrase “gods of silver and gold” (Exodus 20:23); and then positively, by a command to observe the feast of Mazzoth and the consecration of the first-born connected with the Passover (see at Exodus 13:2, Exodus 13:11, and Exodus 13:12), also the Sabbath (Exodus 34:21), the feasts of Weeks and Ingathering, the appearance of the male members of the nation three times a year before the Lord (Exodus 34:22, see at Exodus 23:14-17), together with all the other instructions connected with them (Exodus 34:25, Exodus 34:26). Before the last, however, the promise is introduced, that after the expulsion of the Canaanites, Jehovah would enlarge the borders of Israel (cf. Exodus 23:31), and make their land so secure, that when they went up to the Lord three times in the year, no one should desire their land, sc., because of the universal dread of the might of their God (Exodus 23:27).
Moses was to write down these words, like the covenant rights and laws that had been given before (Exodus 24:4, Exodus 24:7), because Jehovah had concluded the covenant with Moses and Israel according to the tenor of them. By the renewed adoption of the nation, the covenant in ch. 24 was eo ipso restored; so that no fresh conclusion of this covenant was necessary, and the writing down of the fundamental conditions of the covenant was merely intended as a proof of its restoration. It does not appear in the least degree “irreconcilable,” therefore, with the writing down of the covenant rights before Knobel ).
Exodus 34:28
Moses remained upon the mountain forty days, just as on the former occasion (cf. Exodus 24:18). “ And He (Jehovah) wrote upon the tables the ten covenant words ” (see at Exodus 34:1).
Exodus 34:29-35
The sight of the glory of Jehovah, though only of the back or reflection of it, produced such an effect upon Moses' face, that the skin of it shone, though without Moses observing it. When he came down from the mountain with the tables of the law in his hand, and the skin of his face shone אתּו בּדבּרו , i.e., on account of his talking with God, Aaron and the people were afraid to go near him when they saw the brightness of his face. But Moses called them to him, - Viz. first of all Aaron and the princes of the congregation to speak to them, and then all the people to give them the commandments of Jehovah; but on doing this (Exodus 34:33), he put a veil upon (before) his face, and only took it away when he went in before Jehovah to speak with Him, and then, when he came out (from the Lord out of the tabernacle, of course after the erection of the tabernacle), he made known His commands to the people. But while doing this, he put the veil upon his face again, and always wore it in his ordinary intercourse with the people (Exodus 34:34, Exodus 34:35). This reflection of the splendour thrown back by the glory of God was henceforth to serve as the most striking proof of the confidential relation in which Moses stood to Jehovah, and to set forth the glory of the office which Moses filled. The Apostle Paul embraces this view in 2 Corinthians 3:7., and lays stress upon the fact that the glory was to be done away, which he was quite justified in doing, although nothing is said in the Old Testament about the glory being transient, from the simple fact that Moses died. The apostle refers to it for the purpose of contrasting the perishable glory of the law with the far higher and imperishable glory of the Gospel. At the same time he regards the veil which covered Moses' face as a symbol of the obscuring of the truth revealed in the Old Testament. But this does not exhaust the significance of this splendour. The office could only confer such glory upon the possessor by virtue of the glory of the blessings which it contained, and conveyed to those for whom it was established. Consequently, the brilliant light on Moses' face also set forth the glory of the Old Covenant, and was intended both for Moses and the people as a foresight and pledge of the glory to which Jehovah had called, and would eventually exalt, the people of His possession.