34:1–9 This passage describes the fulfillment of Yahweh’s agreement with Moses, to let Moses see a portion—the back side—of Yahweh’s glory. This promise was made just prior in 33:17–23.

Theophany in the Old Testament

Old Testament Theophanies Table

34:1 like the first ones Moses broke the first set of tablets, the divinely inscribed ones, upon seeing the golden calf (32:15–19; compare 31:18). These will be their replacement.

I will write See note on 24:12.

The Formation of the Old Testament

34:2 go up in the morning Moses has less than a day to quarry and prepare these stones himself, plus he must carry them to the peak of the mountain. This is no easy feat, since transporting them via animal would only ensure their breaking.

34:3 no one will go up with you God orders Moses to come up to the mountain so that He can rewrite the commands on the tablets (see v. 1) and respond to Moses’ request to see His glory (see note on 33:20). Therefore, since the presence of Yahweh will be greater than ever, precautions must be made in advance. See 19:10–25; 24:1–2, 9–18; 33:19–20.

nor let the sheep and goats and the cattle graze The precautions against loss of life due to the danger of God’s presence extends even to animals. The issue here is not sin, as in 33:3, but rather the sheer power associated with God’s unveiling more of His true form. Moses, however, is able to withstand it, albeit not without consequence (vv. 29–35).

opposite that mountain The heightened restrictions demonstrate the utmost sanctity of God’s revelation to Moses.

34:5 cloud This is the same cloud that accompanied the people out of Egypt (see 13:21 and note), appeared on Mount Sinai (see 19:9 and note), and met with Moses at the entrance to the tent of meeting (33:9).

34:6 Yahweh passed over before him In passing, God—whose name Moses already knew (3:14)—calls out His name, Yahweh, along with a list of attributes in accordance with 33:19–23.

Yahweh, Yahweh In Hebrew, the first use of the divine name Yahweh can be the subject of the verb “to proclaim.” The result is the rendering, “Yahweh proclaimed, ‘Yahweh, the compassionate and gracious God’”—which creates the impression that Yahweh is using the third-person voice to refer to himself. Either way is consistent with 33:19.

compassionate and gracious The attributes listed here emphasize God’s benevolent character. These characteristics explain why—despite Israel’s apostasy with the golden calf (ch. 32) and the breaking of the covenant (32:19)—God will forgive and renew the covenant in this chapter.

loyal love The Hebrew term used here, chesed, is directly associated with God’s covenant love for Israel and is frequently paired with the Hebrew word emeth (which may be rendered as “faithfulness”). Used together, these words convey God’s reliability to fulfil His promises. See note on 15:13.

Chesed Word Study

34:7 loyal love to the thousands The use of the Hebrew term chesed with the generational description speaks to God’s unwavering loyalty to produce a people from Israel (see Deut 7:9; 1 Kgs 8:23; Dan 9:4; Neh 1:5; 9:32).

sons of sons Echoes the second of the ten commandments, forbidding idolatry. See Exod 20:5 and note.

punishing the guilt of fathers At first, the idea of visiting the iniquity of the fathers upon subsequent generations seems counter to the abundance of mercy, grace, love, faithfulness, and forgiveness mentioned in vv. 6–7. However, this is not the case. While God does forgive, He does not undo the consequences of sin, and some sins continue to shape people’s lives long after the sinner has passed away.

34:8 worshiped This is the first time that Moses is said to worship Yahweh.

34:9 if I have found favor Moses had already found favor in Yahweh’s sight (33:12–17), but again asks for confirmation.

among us Moses is specific here, probably out of concern that Yahweh will once again change his mind, or decide to come with the people, but remain at a distance (see 33:1–3, 14–15).

our iniquity Moses begs forgiveness for the golden calf incident (ch. 32). While the guilty have been punished, Moses questions Israel’s status as Yahweh’s people (see 32:30–35; 33:1–6).

take us as your possession See note on Deut 32:8 for more on Israel being God’s inheritance among the nations.

34:10–28 The following passage describes the renewal of the covenant and is crafted with the golden calf incident (Exod 32) in mind. The narrative especially adresses inappropriate worship (vv. 10–17) alongside a rehearsal of Israel’s required festivals and rules for worship (vv. 18–26). Some of the obligations are more strict than before. For example, in addition to prohibiting covenants with other people groups, Yahweh now prohibits marrying them (23:23–33; 34:16). Despite some of these contextualized differences, many of the commandments are repeated from chs. 23–24.

Covenants in the Old Testament Table

34:10 that have not been created The people have seen miracle after miracle since ch. 7, yet this is nothing compared to what Yahweh will do with them as a people. The covenant will be the vehicle for the wonders Yahweh will do.

34:12 lest you make a covenant This concern was initially expressed in 23:23–33 but is reiterated here.

34:13 you will tear down their altars This command is reiterated in connection with the conquest of the promised land (see 23:23–33; Deut 7:5; 12:3; Judg 2:2).

stone pillars See note on Exod 23:24; compare 23:24; Deut 7:5.

Asherah poles Referring to sacred wooden poles. The Hebrew term used here, asherim, derives from the name of the Canaanite goddess Asherah, who was associated with sexual fertility (Deut 7:5; 16:21; 2 Kgs 23:7).

Pagan Deities in the Old Testament Table

34:15 they prostitute themselves after The Hebrew verb used here and in Exod 34:16 is zanah, the term for sexually immoral behavior, especially adultery or prostitution. The word is used frequently in the ot to cast religious infidelity as sexual infidelity (see note on Num 25:1). While the verb is often used metaphorically for spiritual infidelity, it also might indicate that sexual behavior was associated with the worship of other gods.

you eat their sacrifice The act of eating a sacrificed animal (a sacrificial meal) was considered participation in the worship of the deity to whom it was offered. The Lord’s Supper is a Christian analogy—to partake of it assumes participation with and in Christ (1 Cor 10:14–22).

34:17 gods of cast metal An explicit reference to and condemnation of the golden calf (see Exod 32:4 and note; Deut 9:12, 16; Psa 106:19; Neh 9:18).

34:18 the Feast of Unleavened Bread This festival is associated with Passover and commemorates the exodus from Egypt. See note on Exod 13:1–16.

Abib See note on 12:2.

34:19 first offspring of a womb The consecration of the firstborn is first commanded just after the tenth plague against Egypt, the death of all their firstborn, including livestock (12:29–32; 13:2, 12–15). The special status associated with being the firstborn is illustrated in God’s poetic statement that Israel is his firstborn of all the nations (4:22). This is also reflected in the dedication of agricultural firstfruits (23:19).

34:21 seventh day The Sabbath principle and pattern is repeated; see 20:8–11 and note.

in the time of plowing and in the time of harvest The Sabbath law tested the Israelites’ loyalty to Yahweh, as it required them to stop working even during the most critical periods for farming. There was no getting around this requirement, as it applied to everyone in society, including servants and livestock (20:8–11).

34:22 the Feast of Weeks Also called the Feast of Harvest or Firstfruits. See 23:16.

the Feast of Harvest Gathering Also known as the Feast of Booths. See 23:16 and note.

34:24 no one will covet your land The three annual pilgrimages also were tests of faith. With the men absent from the fields and homes, an enemy might take advantage by stealing crops, land, property, or even a man’s wife and children. God promises that if the Israelite men are faithful, He will prevent any such loss.

34:25 This commandment may specifically refer here to the Passover sacrifice (compare Exod 12:1–28; 23:18; 34:18–20). However, a portion from the grain offerings was generally offered along with certain animal sacrifices (see Lev 7:11–18), and all grain offerings placed on the altar were required to be unleavened (see Lev 2:4–11). So this prohibition technically applies to all animal sacrifices since leaven was not permitted on the altar (Lev 2:11).

34:26 The beginning of the firstfruits of See note on Exod 23:19.

34:27 Write for yourself these words For other times when Moses is commanded to write, see 17:14; 24:4.

34:28 forty See note on 24:18 (compare Deut 9:9, 11, 18, 25; 10:10).

ten words The Hebrew term used here, asereth haddevarim (which may be literally rendered as “ten words”), is where the name for the list of laws in Exod 20:1–21 derives from (see note on 20:1–21)—the Ten Commandments. However, the commands given in vv. 11–26 do not align exactly with the commandments listed in ch. 20 or Deut 5.

34:29–35 Moses comes down from Mount Sinai, and his face is radiant. This passage uses imagery that is heavily symbolic for its ancient Near Eastern context. A distinctive radiance was associated with divinity, and deities were thought to share this attribute with their chosen earthly representatives, often royalty. Exodus 34:29 Exodus (JPS)

34:29 shone The Hebrew verb used here, qaran, is rare. It likely should be understood as a reference to shining, even though it derives from a word that describes having horns. The interpretation of qaran as a verb for shining derives from Hab 3:4 where the poetic parallelism associates the Hebrew word qarnayim (which may be literally rendered as “two horns”) with bright light.

34:30 they were afraid After the people saw Moses, they apparently ran away because he has to call them back in the following verse. After Moses’ bull-like behavior during the golden calf episode, this fear is warranted (32:15–29).

34:31 Aaron and all the leaders In contrast to Aaron and all Israel who initially saw Moses.

34:32 all the Israelites Now that Moses has spoken with the leaders, the people know that they do not have to fear for their lives, although the encounter with this radiant Moses is still uncomfortable.

34:33 a veil This veil (masweh in Hebrew) acts as a boundary between Moses and the people in perpetuity. The only time he will remove it, unveiling his face, is when he speaks with Yahweh and relays His message to the people. Otherwise, Moses is veiled, a state which separates him from the people he serves.

34:34 came before Yahweh That is, into the tent of meeting (33:7–11) or later into the tabernacle.

34:35 until his coming to speak with him The description of vv. 34–35 suggests that the radiance of Moses’ face lasted until he died and did not weaken.