About Exodus

Exodus tells the story of Israel's deliverance from Egyptian slavery, the giving of the Law at Sinai, and the establishment of the tabernacle as the center of worship.

Author: MosesWritten: c. 1445-1405 BCReading time: ~4 minVerses: 35
DeliveranceRedemptionCovenantLawWorshipGod's Presence

King James Version

Exodus 34

35 verses with commentary

New Stone Tablets

And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.

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God commands Moses to hew two tablets (שְׁנֵי־לֻחֹת, shenei luchot) like the first, which Moses broke in righteous anger at Israel's idolatry (32:19). This second set demonstrates divine grace—God does not abandon His covenant despite Israel's sin. The phrase 'which thou brakest' carries no rebuke; God acknowledges Moses' appropriate response to apostasy while providing restoration.

And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.

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Moses must prepare himself and ascend Sinai alone in the morning. The solitary encounter emphasizes the mediatorial role—only Moses can approach God's presence on behalf of the people. This prefigures Christ, the ultimate Mediator (1 Tim 2:5). The specific timing ('ready in the morning') suggests divine appointment and the need for spiritual preparation.

And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

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The prohibition extends beyond humans to include flocks and herds—absolute solitude is required. Even throughout the mountain, nothing may approach. This underscores God's transcendent holiness and the danger of presumptuous approach to His presence. The severe restriction demonstrates that covenant renewal, like covenant-making, requires divine initiative and proper mediation.

And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.

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Moses' obedience is immediate and complete—he hews the tablets himself, demonstrating that restoration requires both divine grace and human response. The phrase 'as the LORD had commanded' appears throughout Exodus, marking faithful covenant partnership. Moses rises early, showing eagerness for restored fellowship with God. The two tablets parallel the two parties of covenant: God and His people.

And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.

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The LORD descends in the cloud (עָנָן, anan)—the visible manifestation of divine presence (Shekinah glory). God takes the initiative to 'stand with him there' and proclaims His own name (שֵׁם יְהוָה, shem YHWH). This self-revelation is unprecedented—God defines Himself not merely in power but in character. The cloud signifies both revelation and concealment; God makes Himself known while preserving His transcendence.

And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering , and abundant in goodness and truth,

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God proclaims His name YHWH twice, then reveals His character in what becomes Israel's most-quoted liturgy. רַחוּם (rachum, compassionate) derives from רֶחֶם (rechem, womb), suggesting motherly compassion. חַנּוּן (chanun, gracious) means showing unmerited favor. אֶרֶךְ אַפַּיִם (erekh appayim, 'long of nostrils') literally means slow to anger—the opposite of 'flaring nostrils' in rage. רַב־חֶסֶד (rav chesed, abounding in steadfast covenant love) and אֱמֶת (emet, faithfulness/truth) form the foundation of God's covenant relationship.

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.

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God extends mercy to thousands (אֲלָפִים, alaphim) but visits iniquity to three or four generations—mercy outweighs judgment 250:1. Yet God 'will by no means clear the guilty' (נַקֵּה לֹא יְנַקֶּה, naqeh lo yenaqeh)—an emphatic Hebrew construction meaning judgment is certain. This tension between mercy and justice finds resolution only at Calvary, where God's righteousness and love meet (Ps 85:10). The three terms—עָוֹן (avon, iniquity), פֶּשַׁע (pesha, transgression), חַטָּאָה (chatta'ah, sin)—cover all categories of rebellion.

And Moses made haste, and bowed his head toward the earth, and worshipped.

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Moses' physical response demonstrates the only appropriate reaction to divine self-revelation: immediate prostration and worship. He 'made haste' (וַיְמַהֵר, vayemaher), showing urgency and holy reverence. This contrasts with Israel's hasty turn to idolatry (32:8, same Hebrew root). True worship flows from beholding God's character, not from ritual obligation.

And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

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Moses intercedes based on God's revealed character, citing the divine attributes just proclaimed. He acknowledges Israel's 'stiffnecked' (קְשֵׁה־עֹרֶף, qesheh-oreph) nature—stubborn as oxen resisting the yoke—yet appeals for pardon (סָלַח, salach) and inheritance (נָחַל, nachal). Moses asks God to 'go among us' despite their sin, trusting mercy over judgment. His prayer models intercession grounded in God's own promises and character.

The Covenant Renewed

And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD: for it is a terrible thing that I will do with thee.

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God responds with 'Behold, I make a covenant' (בְּרִית אֲנִי כֹּרֵת, berit ani koret—literally 'I cut a covenant'). This covenant renewal includes promises of unprecedented wonders (נִפְלָאֹת, nifla'ot) before all nations. God emphasizes that these acts are 'terrible' (נוֹרָא, nora—awesome, fear-inspiring), designed to display His power to both Israel and surrounding nations. Covenant faithfulness demands covenant obedience.

Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

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The covenant begins with 'Observe thou' (שְׁמָר־לְךָ, shomar-lekha)—a command to careful, vigilant obedience. God promises to drive out six nations before Israel (Amorites, Canaanites, Hittites, Perizzites, Hivites, Jebusites). This divine warfare is not ethnic cleansing but judgment on nations whose iniquity has 'come to the full' (Gen 15:16). God fights for His people, but they must not compromise with idolatry.

Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

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God warns against making covenants (בְּרִית, berit) with Canaan's inhabitants, calling such alliances a 'snare' (מוֹקֵשׁ, moqesh—a hunter's trap). Covenant with God demands exclusive loyalty; political/religious treaties with idolatrous nations would inevitably lead to syncretism. This principle applies to believers today regarding 'unequal yokes' (2 Cor 6:14-18).

But ye shall destroy their altars, break their images, and cut down their groves: images: Heb. statues

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God commands destruction of Canaanite worship sites: altars (מִזְבְּחֹת, mizbechot), pillars (מַצֵּבוֹת, matsevot—standing stones), and Asherim (אֲשֵׁרִים, asherim—wooden poles representing the goddess Asherah). This is not mere iconoclasm but spiritual warfare against demonic forces masquerading as deities (1 Cor 10:20-21). Half-measures in destroying idolatry lead to spiritual compromise.

For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:

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The command 'worship no other god' leads to profound theological truth: 'the LORD, whose name is Jealous, is a jealous God' (קַנָּא שְׁמוֹ, qanna shemo). Divine jealousy is not petty envy but righteous zeal for covenant fidelity. God's jealousy is His passionate commitment to His people and His glory. Just as marital jealousy protects the marriage covenant, God's jealousy guards His relationship with His people from adulterous idolatry.

Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;

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God reiterates the warning against covenants with Canaanites, explaining the mechanism of apostasy: social covenant leads to worship participation, which leads to sexual/spiritual prostitution (זָנָה, zanah—the term for both literal and spiritual harlotry). The phrase 'gods of the land' emphasizes the territorial nature of ancient paganism. Eating sacrificial meals created covenant bonds with the deity.

And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

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Intermarriage (taking Canaanite wives) would lead to idolatry spreading to the next generation. Foreign wives would 'make your sons go a whoring after their gods'—exactly what happened to Solomon (1 Kings 11:1-8). This principle extends to the New Testament prohibition on believers marrying unbelievers (2 Cor 6:14). The concern is not ethnic but spiritual—preservation of covenant faithfulness.

Thou shalt make thee no molten gods.

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The command against 'molten gods' (אֱלֹהֵי מַסֵּכָה, elohei masekah) directly addresses the golden calf incident (32:4). Cast metal idols represent human craftsmanship claiming divine status—the ultimate hubris. This prohibition recalls the second commandment and emphasizes that God cannot be represented by human art. All idolatry reduces the infinite to the finite, the spiritual to the material.

The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.

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The Feast of Unleavened Bread (חַג מַצּוֹת, chag matsot) commemorates the Exodus when Israel left Egypt 'in haste' without time for bread to rise. Observed in Abib (אָבִיב, aviv—later called Nisan), the month of barley harvest and Israel's redemption. Eating unleavened bread for seven days symbolizes separation from Egypt (leaven representing sin, corruption). This feast points forward to Christ, our Passover (1 Cor 5:7-8).

All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male. sheep: or, kid

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The principle of firstborn consecration establishes that all life belongs to God—He has 'opening rights' to every womb (פֶּטֶר רֶחֶם, peter rechem). Firstborn males of both humans and livestock must be dedicated to God, though human firstborn are redeemed (פָּדָה, padah) rather than sacrificed. This principle commemorates God's sparing of Israel's firstborn in Egypt and points to Christ, God's Firstborn Son (Col 1:15, 18).

But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty. lamb: or, kid

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Donkeys (חֲמוֹר, chamor), being unclean animals, could not be sacrificed but must be redeemed with a lamb or have their necks broken. The redemption price parallels human firstborn redemption—unclean man must be redeemed by a clean substitute (the Lamb of God, John 1:29). The command not to 'appear before me empty' requires bringing an offering, acknowledging God's provision and lordship.

Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.

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Even during crucial agricultural seasons (plowing and harvest), the Sabbath must be observed. The Sabbath principle transcends economic concerns—trust in God's provision overrides anxiety about productivity. This command confronts the idolatry of work and the fear of loss, calling Israel to rest in God's sovereignty. The Sabbath anticipates eternal rest in Christ (Heb 4:9-11).

And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end. year's end: Heb. revolution of the year

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The Feast of Weeks (שָׁבֻעֹת, shavuot—Pentecost) celebrates the wheat harvest seven weeks after Passover, offering firstfruits (בִּכּוּרִים, bikkurim) to God. The Feast of Ingathering (אָסִף, asip—Tabernacles/Sukkot) concludes the agricultural year with fall harvest. Both feasts acknowledge God as provider and sustainer. Pentecost later commemorates giving the Law (Jewish tradition) and outpouring of the Spirit (Acts 2).

Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.

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Three times annually, every male must 'appear before the Lord GOD' (הָאָדֹן יְהוָה, ha-adon YHWH). This command established corporate worship rhythm and covenant renewal. The threefold pattern structures the year around God's redemption (Passover/Unleavened Bread), provision (Weeks), and protection (Tabernacles). Appearing 'before the LORD' meant coming to the sanctuary, the designated meeting place between God and His people.

For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

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Two seemingly unrelated commands: (1) No leaven with blood sacrifices—leaven (fermentation/corruption) must not mix with atoning blood, symbolizing the purity required in approaching God; (2) Passover sacrifice must not remain until morning—it must be fully consumed, preventing decay and emphasizing complete participation in redemption. Both commands stress the holiness and immediacy of covenant worship.

Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.

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Firstfruits (בִּכּוּרִים רֵאשִׁית, bikkurim reishit) of the land must be brought to God's house, acknowledging Him as source of all blessing and giving Him priority. The command not to 'seethe a kid in his mother's milk' prohibits a Canaanite fertility ritual that perverted natural relationships. This command separates Israel's worship from pagan practice and later becomes the basis for kosher laws separating meat and dairy.

The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.

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God promises to send His 'angel' (מַלְאָכִי, mal'akhi) before Israel to guard and guide them to the Promised Land. This angel carries divine authority ('my name is in him'), likely referring to the Angel of the LORD—a pre-incarnate appearance of Christ. The command to 'obey his voice' and 'provoke him not' indicates this is no ordinary angel but one bearing God's own presence and authority.

And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

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The angel requires strict obedience—he 'will not pardon your transgressions' because God's name (authority and character) is in him. This is not contradicting God's mercy proclaimed in v. 6-7, but emphasizing that divine presence demands holiness. Rebellion against God's messenger is rebellion against God Himself. Obedience to the angel-guide ensures covenant blessing; disobedience brings judgment.

And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments. commandments: Heb. words

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Obedience to God's voice brings total victory over enemies—God Himself becomes Israel's enemy's enemy (אֹיֵב אֹיְבֶיךָ, oyev oyvekha). The angel-led conquest is comprehensive: Amorites, Hittites, Perizzites, Canaanites, Hivites, Jebusites (six nations) will be 'cut off' (כָּחַד, kachad—destroyed/made to perish). Covenant obedience activates covenant protection and blessing.

The Radiance of Moses' Face

And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.

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Prohibition against bowing to or serving (עָבַד, avad) foreign gods, or following their practices. Instead, Israel must 'utterly overthrow' (הָרֵס תְּהָרְסֵם, hares teharesem—intensive form) and 'quite break down' (שַׁבֵּר תְּשַׁבֵּר, shaber teshabber) their pillars. No syncretism, no cultural accommodation, no tolerance of idolatry—complete destruction is required. Half-measures lead to spiritual compromise.

And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

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Serving (עָבַד, avad) the LORD brings multiple covenant blessings: food, water, health. God promises to 'take sickness away' (הֲסִירֹתִי מַחֲלָה, hasiroti machalah), overturning the curse promised for disobedience (Deut 28:22, 27-28, 35, 60-61). The link between covenant faithfulness and physical blessing operates in a theocratic context—God's immediate governance of Israel—though spiritual principles extend to New Covenant believers.

And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.

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God promises to eliminate miscarriage (שָׁכַל, shakal—to lose offspring/be bereaved) and barrenness (עֲקָרָה, aqarah). Full longevity is guaranteed: 'the number of thy days I will fulfil.' In the ancient world with high infant and maternal mortality, this promise was revolutionary. It demonstrates God's sovereignty over life itself and His desire to bless covenant faithfulness with abundant life—a principle finding ultimate fulfillment in eternal life through Christ.

And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.

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God will send His 'terror' (אֵימָה, eimah—dread/fear) before Israel, destroying (הָמַם, hamam—throw into confusion) enemies and causing them to flee in panic. This is psychological/spiritual warfare—God fights not just through Israel's armies but by breaking the will of their enemies. The 'back of the neck' (עֹרֶף, oreph) depicts fleeing enemies. Victory comes from God, not military might.

And till Moses had done speaking with them, he put a vail on his face.

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God will send 'hornets' (צִרְעָה, tsir'ah—literally hornets/wasps) before Israel to drive out enemies. This may be literal insects, metaphorical for plague/panic, or symbolic of Egyptian/Assyrian military campaigns that weakened Canaan before conquest. Regardless of interpretation, the point is clear: God uses natural and supernatural means to accomplish His purposes. Israel's task is to follow, not to create, victory.

But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.

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Gradual conquest, not immediate—'little by little' (מְעַט מְעַט, me'at me'at)—until Israel multiplies to inherit fully. God's patient timing considers practical realities: sudden depopulation would allow wild beasts (חַיַּת הַשָּׂדֶה, chayat hasadeh) to multiply dangerously. This reveals God's wisdom in progressive sanctification—we are not perfected instantly but 'little by little' as we grow in grace. God's timing considers both His purposes and our capacity.

And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him.

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Moses was with God 'forty days and forty nights' without eating or drinking—sustained supernaturally during extended communion with God. He wrote the covenant words (the Decalogue) on tablets. When descending, Moses' face radiated (קָרַן, qaran—shone/had horns of light) from being in God's presence. The verb qaran creates a wordplay: Moses' face had 'horns' (rays) of light from beholding God's glory (2 Cor 3:7-18). This transformation prefigures Christ's transfiguration (Matt 17:2) and our transformation into His image.

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