Moses cuts new tablets and ascends Sinai alone. God passes before him, proclaiming His name and character: 'Compassionate and gracious, slow to anger, abounding in faithful love and truth.' The covenant is renewed with warnings against idolatry. Moses descends with his face shining.
What Makes This Chapter Remarkable
The divine self-proclamation of vv6-7 is the theological center of the entire Old Testament — the most cited passage within the Hebrew Bible itself. God defines His own character not by power but by compassion, grace, patience, chesed ('faithful love'), and emet ('truth/faithfulness'). The arithmetic of mercy versus judgment is explicit: visiting iniquity to three or four generations, but extending chesed to thousands. Moses's shining face (qaran, v29 — from qeren, 'horn/ray') is so extraordinary that he must wear a veil when speaking to the people. The renewed covenant demonstrates that God's commitment survives Israel's worst failure.
Translation Friction
The divine attributes of v6-7 required our most careful rendering. We chose 'compassionate' for rachum (from rechem, 'womb'), 'gracious' for channun, 'slow to anger' for erekh appayim (literally 'long of nostrils'), and 'abounding in faithful love and truth' for rav-chesed ve'emet. The verb qaran ('shone,' v29) literally means 'sent out horns/rays'; the Vulgate's mistranslation as 'horned' produced centuries of art showing Moses with horns. We rendered it as 'shone' with the etymology noted. The phrase nose avon vafesha vechata'ah ('forgiving iniquity, transgression, and sin,' v7) lists three distinct categories of wrongdoing; we preserved all three.
Connections
The divine self-proclamation is echoed in Numbers 14:18; Nehemiah 9:17; Psalms 86:15; 103:8; 145:8; Joel 2:13; Jonah 4:2; and Nahum 1:3. Moses's shining face is cited in 2 Corinthians 3:7-18, where Paul contrasts the fading glory with the permanent glory in Christ. The renewed tablets demonstrate the pattern of covenant failure and restoration that structures the entire biblical narrative.
The LORD said to Moses, "Cut for yourself two tablets of stone like the first ones, and I will write on the tablets the words that were on the first tablets, which you shattered.
KJV 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.
Notes & Key Terms
Translator Notes
God commands replacement tablets — the covenant is renewed, not abandoned. Moses must cut the stone ('cut for yourself'), but God will write the words. Human preparation meets divine inscription. The shattered tablets are not erased from history; they are replaced.
Be ready by morning, and come up in the morning to Mount Sinai and present yourself to Me there on the top of the mountain.
KJV 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.
Notes & Key Terms
Translator Notes
Morning preparation — the same early-morning obedience pattern seen throughout Moses's ministry (cf. 24:4; 32:6; 34:4). The encounter with God requires both readiness and solitude.
No one shall come up with you, and no one shall be seen anywhere on the mountain. Even the flocks and herds shall not graze before that mountain."
KJV 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.
Notes & Key Terms
Translator Notes
Total isolation — not even animals may be present on the mountain. The renewed encounter demands even stricter boundaries than the first Sinai theophany (ch19). The severity reflects the increased stakes: this is covenant restoration after catastrophic breach.
So Moses cut two tablets of stone like the first ones, and he rose early in the morning and went up on Mount Sinai, as the LORD had commanded him, and took in his hand the two tablets of stone.
KJV 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.
Notes & Key Terms
Translator Notes
Moses obeys exactly — cutting stone, rising early, ascending, carrying the tablets. The simple sequence of verbs (cut, rose, went up, took) mirrors the obedience formulas that characterize faithful response throughout the Torah.
The LORD came down in the cloud, stood there with him, and proclaimed His own name — the LORD.
KJV And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.
Notes & Key Terms
Translator Notes
'The LORD descended in the cloud and stood with him there' (vayyered YHWH be'anan vayyityatsev immo sham) — God comes down to Moses's level. The verb yatsav ('stood, stationed') implies deliberate positioning: God plants Himself beside Moses. 'He proclaimed the name of the LORD' (vayyiqra veshem YHWH) — God Himself speaks His own name aloud. This is the ultimate self-revelation: God interpreting God.
The LORD passed before him and proclaimed: "The LORD, the LORD, a God compassionate and gracious, slow to anger, and abounding in steadfast love and faithfulness,
KJV And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,
"compassionate and gracious, slow to anger, and abounding in steadfast love and faithfulness"—merciful, gracious, patient, overflowing with covenant love and truth
The thirteen attributes of God — the most quoted theological formula in the Hebrew Bible. This self-description is echoed in Numbers 14:18, Joel 2:13, Jonah 4:2, Nahum 1:3, Psalms 86:15, 103:8, 145:8, Nehemiah 9:17, and 2 Chronicles 30:9. It is the Old Testament's answer to the question 'Who is God?' Every attribute begins with mercy; justice appears only after compassion has been established.
Translator Notes
This is the most important theological statement in the Hebrew Bible. God defines Himself in thirteen attributes (according to rabbinic counting): YHWH, YHWH (the name repeated), El (God), rachum (compassionate), chanun (gracious), erekh appayim (slow to anger), rav-chesed (abounding in steadfast love), emet (faithfulness/truth). The self-revelation begins with mercy and moves to justice. Compassion precedes judgment. This verse is quoted or echoed more than any other verse in the Old Testament by Old Testament authors (Numbers 14:18; Joel 2:13; Jonah 4:2; Nahum 1:3; Psalms 86:15; 103:8; 145:8; Nehemiah 9:17; 2 Chronicles 30:9).
keeping steadfast love for thousands, forgiving iniquity and transgression and sin, yet who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children's children, to the third and fourth generation."
KJV 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.
"forgiving iniquity and transgression and sin"—bearing/lifting guilt, rebellion, and missing-the-mark
Three comprehensive terms for human wrongdoing: avon (guilt, crookedness — the distortion of character), pesha (rebellion, transgression — willful defiance of authority), chata'ah (sin, missing the mark — falling short of the standard). God forgives all three categories. The verb nose can mean both 'forgive' (lift away) and 'bear' (carry the weight of) — God both removes sin and absorbs its consequences.
Translator Notes
The self-revelation continues: 'keeping steadfast love for thousands' (notser chesed la'alafim) — chesed is God's default posture, extended to thousands of generations. 'Forgiving iniquity, transgression, and sin' (nose avon vafesha vechata'ah) — the three Hebrew words for wrongdoing are listed comprehensively: avon (guilt/crookedness), pesha (rebellion/transgression), and chata'ah (sin/missing the mark). God forgives all categories of human failure. 'Yet who will by no means clear the guilty' (venaqeh lo yenaqqeh) — justice is not abolished by mercy. The guilty are not automatically acquitted. The tension between mercy (v6) and justice (v7) defines the character of God throughout Scripture.
Moses quickly bowed his head toward the earth and worshipped.
KJV And Moses made haste, and bowed his head toward the earth, and worshipped.
Notes & Key Terms
Translator Notes
Moses's response is immediate worship — bowing to the earth (vayyiqqod... vayyishtachu). The self-revelation of God's character produces prostration, not theological discussion. The proper response to God's self-definition is not analysis but adoration.
He said, "If now I have found favor in Your eyes, O Lord, please let the Lord go in our midst. Although this is a stiff-necked people, pardon our iniquity and our sin, and take us as Your inheritance."
KJV 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.
Notes & Key Terms
Translator Notes
Moses immediately applies the revelation: since God is compassionate and forgiving (vv6-7), Moses asks Him to come among the stiff-necked people. The golden calf proved Israel's stubbornness; God's self-description proves His capacity to endure it. Moses's argument: Your character (just revealed) is precisely what this people needs. 'Take us as Your inheritance' (unchalttanu) — the verb nachal means to inherit, to take possession of. Moses asks God to claim Israel as His own property.
He said, "I am making a covenant. Before all your people I will do wonders that have not been done in all the earth or in any nation. All the people among whom you live shall see the work of the LORD, for it is an awesome thing that I will do with you.
KJV 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.
Notes & Key Terms
Translator Notes
God responds with covenant renewal: 'I am making a covenant' (hineh anokhi koret berit). The verb karat ('cutting') restarts the covenant process. The wonders (nifla'ot) promised will be unprecedented — not replications of the exodus plagues but new acts of divine power. The covenant is not merely restored but advanced.
"Observe what I command you this day. I will drive out before you the Amorites, the Canaanites, the Hittites, the Perizzites, the Hivites, and the Jebusites.
KJV 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.
Notes & Key Terms
Translator Notes
The covenant stipulations that follow (vv11-26) parallel the Book of the Covenant (ch21-23) in compressed form. The core concerns: exclusive worship, no foreign covenants, festival observance, firstborn dedication, Sabbath rest.
Take care that you do not make a covenant with the inhabitants of the land to which you are going, lest it become a snare in your midst.
KJV 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:
Notes & Key Terms
Translator Notes
'A snare in your midst' (lemoqesh beqirbekha) — the trap metaphor recurs (cf. 23:33). Foreign covenants create religious obligations that compromise loyalty to YHWH.
You shall tear down their altars and smash their sacred pillars and cut down their Asherah poles.
KJV But ye shall destroy their altars, break their images, and cut down their groves:
Notes & Key Terms
Translator Notes
Three types of Canaanite worship installations are to be destroyed: altars (mizbechot), sacred pillars (matstsevot), and Asherah poles (asherim). The physical infrastructure of competing worship must be demolished.
You must not bow down to any other god, because the LORD, whose very name is Jealous, is a God who demands exclusive devotion.
KJV For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:
Notes & Key Terms
1 term
Key Terms
יְהוָה קַנָּא שְׁמוֹYHWH Qanna shemo
"the LORD, whose name is Jealous"—YHWH whose name is Jealous/Zealous, the passionately exclusive God
Jealousy (qin'ah) is not an attribute among others but a name — it defines who God is. The jealousy of God is the intensity of covenant love that will not tolerate rivals. It is the emotional counterpart of the first commandment: exclusive loyalty demanded because exclusive love is given.
Translator Notes
'The LORD, whose name is Jealous, is a jealous God' (YHWH Qanna shemo El qanna hu) — God's jealousy (qin'ah) is a name, not merely an attribute. Qanna is who God is — passionately, exclusively committed to His covenant people. The jealousy of God is the emotional intensity of covenant love that will not share its beloved with rivals.
Take care that you do not make a covenant with the inhabitants of the land, lest when they prostitute themselves to their gods and sacrifice to their gods, someone invite you and you eat of his sacrifice,
KJV 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;
Notes & Key Terms
Translator Notes
The warning against foreign covenants is specific and practical: shared meals lead to shared worship lead to shared marriages lead to shared gods. The progression from hospitality to apostasy is mapped in a single sentence.
and you take some of his daughters for your sons, and his daughters prostitute themselves to their gods and make your sons prostitute themselves to their gods.
KJV 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.
Notes & Key Terms
Translator Notes
Intermarriage becomes the vector for religious compromise. The verb zanah ('prostitute') describes the spiritual dimension: worshipping other gods is marital betrayal of the covenant relationship with YHWH.
Exodus 34:17
אֱלֹהֵ֥י מַסֵּכָ֖ה לֹ֥א תַעֲשֶׂה־לָּֽךְ׃
You shall not make for yourself any gods of cast metal.
KJV Thou shalt make thee no molten gods.
Notes & Key Terms
Translator Notes
'Gods of cast metal' (elohei massekhah) — a direct reference to the golden calf (32:4, egel massekhah). The prohibition specifically targets the kind of idolatry Israel just committed.
"You shall keep the Feast of Unleavened Bread. Seven days you shall eat unleavened bread, as I commanded you, at the appointed time in the month of Aviv, for in the month of Aviv you came out of Egypt.
KJV 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.
Notes & Key Terms
Translator Notes
The festival calendar restated: Unleavened Bread in the month of Aviv. The repetition of established law within the renewed covenant signals continuity — the golden calf did not erase the prior legislation.
Every firstborn that opens the womb is Mine, including every male firstborn among your livestock, whether ox or sheep.
KJV All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.
Notes & Key Terms
Translator Notes
Firstborn dedication restated — every firstborn belongs to God, both human and animal. The principle from 13:2, 12 is reaffirmed in the covenant renewal.
The firstborn of a donkey you shall redeem with a lamb, and if you do not redeem it, you shall break its neck. All the firstborn of your sons you shall redeem. No one shall appear before Me empty-handed.
KJV 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.
Notes & Key Terms
Translator Notes
Redemption of donkey firstborn and human firstborn — the same provisions as 13:13. 'No one shall appear before Me empty-handed' — worship requires offering; encounter requires gift.
Six days you shall work, but on the seventh day you shall rest. Even in plowing season and in harvest you shall rest.
KJV Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.
Notes & Key Terms
Translator Notes
Sabbath rest — even during the critical seasons of plowing and harvest, when economic pressure is greatest, the Sabbath stands. The command 'even in plowing season and in harvest you shall rest' addresses the most tempting exceptions and forbids them.
You shall observe the Feast of Weeks, the firstfruits of the wheat harvest, and the Feast of Ingathering at the turn of the year.
KJV And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.
Notes & Key Terms
Translator Notes
Feast of Weeks (Shavuot) and Feast of Ingathering (Sukkot) — the second and third pilgrimage festivals, completing the annual calendar first established in 23:14-17.
For I will drive out nations before you and enlarge your borders, and no one shall covet your land when you go up to appear before the LORD your God three times in the year.
KJV 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.
Notes & Key Terms
Translator Notes
God provides security during the pilgrimage periods: 'no one shall covet your land.' The promise addresses the practical objection: if all men leave for the festival, who protects the territory? God Himself guarantees border security during worship. Obedience is not impractical; God covers the risk.
The best of the firstfruits of your ground you shall bring to the house of the LORD your God. You shall not boil a young goat in its mother's milk."
KJV 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.
Notes & Key Terms
Translator Notes
Firstfruits to God's house and the prohibition of boiling a kid in its mother's milk — the same closure as 23:19. The covenant renewal restates the same boundaries.
The LORD said to Moses, "Write these words, for in accordance with these words I have made a covenant with you and with Israel."
KJV 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.
Notes & Key Terms
Translator Notes
'Write these words' (ketov lekha et-haddevarim ha'elleh) — Moses is commanded to write. 'In accordance with these words I have made a covenant' (ki al-pi haddevarim ha'elleh karati ittekha berit) — the written words are the basis of the covenant. The covenant is a textual reality — its terms are recorded, not merely spoken.
He was there with the LORD forty days and forty nights. He neither ate bread nor drank water. And He wrote on the tablets the words of the covenant, the Ten Words.
KJV 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.
Notes & Key Terms
1 term
Key Terms
עֲשֶׂרֶת הַדְּבָרִיםaseret haddevarim
"the Ten Words"—the Ten Words, the Decalogue, the Ten Commandments
The formal Hebrew name for the Ten Commandments. The word devarim means 'words,' not 'commands.' This designation emphasizes that the Decalogue is God's speech — His self-expression to His people — not merely a legal code. The Ten Words are revelation before they are regulation.
Translator Notes
'Forty days and forty nights' — the same duration as the first ascent (24:18). Moses fasts completely: no bread, no water. The physical impossibility underscores divine sustenance — God Himself keeps Moses alive during this period. 'The Ten Words' (aseret haddevarim) — the formal Hebrew name for the Ten Commandments. Devarim means 'words,' not 'commandments.' These are God's words, not merely God's rules.
When Moses came down from Mount Sinai — the two tablets of the Testimony were in Moses's hand as he came down from the mountain — Moses did not know that the skin of his face shone because he had been speaking with God.
KJV 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.
Related to qeren ('horn, ray'). Moses's face literally radiates after prolonged exposure to God's kavod. The shining is the visible residue of divine encounter — glory that clings to the one who has been in God's presence. The Vulgate's translation 'cornuta' ('horned') led to Michelangelo's famous horned Moses sculpture.
Translator Notes
'The skin of his face shone' (qaran or panav) — the verb qaran is related to qeren ('horn, ray'). Moses's face literally radiates — it emits light from having been in God's presence. The shining is involuntary and unconscious ('Moses did not know'). Prolonged exposure to God's kavod leaves a visible residue. The Vulgate's translation of qaran as 'was horned' (cornuta) led to centuries of artistic depictions of Moses with horns.
Aaron and all the sons of Israel saw Moses, and the skin of his face was shining, and they were afraid to come near him.
KJV 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.
Notes & Key Terms
Translator Notes
The people are afraid of Moses's radiant face — the reflected glory is too much for them. The irony is poignant: Israel could not bear to hear God's voice (20:19) and now cannot bear to see God's reflection on Moses's face. The mediator carries glory that the people cannot directly endure.
But Moses called to them, and Aaron and all the leaders of the congregation returned to him, and Moses spoke to them.
KJV And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.
Notes & Key Terms
Translator Notes
Moses must call them back — they have retreated in fear. Aaron and the leaders approach first, then the people follow. The chain of communication mirrors Sinai: God → Moses → leaders → people.
When Moses had finished speaking with them, he put a veil over his face.
KJV And till Moses had done speaking with them, he put a vail on his face.
Notes & Key Terms
Translator Notes
The veil (masveh) covers Moses's face after he finishes speaking. The veil is not worn during communication with God (v34) or during communication with Israel (v32-33a), but afterward — when the message has been delivered and Moses returns to ordinary life. Paul interprets this veil in 2 Corinthians 3:13-18.
Whenever Moses went in before the LORD to speak with Him, he would remove the veil until he came out. When he came out and told the sons of Israel what he had been commanded,
KJV 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.
Notes & Key Terms
Translator Notes
Moses removes the veil when speaking with God and when speaking to Israel — transparency in both directions. The veil goes on only after the message is delivered, when Moses is neither in divine encounter nor in prophetic proclamation.
the sons of Israel would see the face of Moses, that the skin of Moses's face was shining. Then Moses would put the veil over his face again, until he went in to speak with Him.
KJV 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.
Notes & Key Terms
Translator Notes
The pattern becomes permanent: enter God's presence (veil off), emerge radiant, speak to Israel (veil off), put the veil on. The cycle of revelation and veiling structures Moses's ongoing ministry for the rest of his life.