1Then the LORD said to Moses, “Chisel out two stone tablets like the originals, and I will write on them the words that were on the first tablets, which you broke.
2Be ready in the morning, and come up on Mount Sinai to present yourself before Me on the mountaintop.
3No one may go up with you; in fact, no one may be seen anywhere on the mountain—not even the flocks or herds may graze in front of the mountain.”
4So Moses chiseled out two stone tablets like the originals. He rose early in the morning, and taking the two stone tablets in his hands, he went up Mount Sinai as the LORD had commanded him.
5And the LORD descended in a cloud, stood with him there, and proclaimed His name, the LORD.
6Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness,
7maintaining loving devotion to a thousand generations, forgiving iniquity, transgression, and sin. Yet He will by no means leave the guilty unpunished; He will visit the iniquity of the fathers on their children and grandchildren to the third and fourth generations.”
8Moses immediately bowed down to the ground and worshiped.
9“O Lord,” he said, “if I have indeed found favor in Your sight, my Lord, please go with us. Although this is a stiff-necked people, forgive our iniquity and sin, and take us as Your inheritance.”
10And the LORD said, “Behold, I am making a covenant. Before all your people I will perform wonders that have never been done in any nation in all the world. All the people among whom you live will see the LORD’s work, for it is an awesome thing that I am doing with you.
11Observe what I command you this day. I will drive out before you the Amorites, Canaanites, Hittites, Perizzites, Hivites, and Jebusites.
12Be careful not to make a treaty with the inhabitants of the land you are entering, lest they become a snare in your midst.
13Rather, you must tear down their altars, smash their sacred stones, and chop down their Asherah poles.
14For you must not worship any other god, for the LORD, whose name is Jealous, is a jealous God.
15Do not make a covenant with the inhabitants of the land, for when they prostitute themselves to their gods and sacrifice to them, they will invite you, and you will eat their sacrifices.
16And when you take some of their daughters as brides for your sons, their daughters will prostitute themselves to their gods and cause your sons to do the same.
17You shall make no molten gods for yourselves.
18You are to keep the Feast of Unleavened Bread. For seven days at the appointed time in the month of Abib, you are to eat unleavened bread as I commanded you. For in the month of Abib you came out of Egypt.
19The first offspring of every womb belongs to Me, including all the firstborn males among your livestock, whether cattle or sheep.
20You must redeem the firstborn of a donkey with a lamb; but if you do not redeem it, you are to break its neck. You must redeem all the firstborn of your sons. No one shall appear before Me empty-handed.
21Six days you shall labor, but on the seventh day you shall rest; even in the seasons of plowing and harvesting, you must rest.
22And you are to celebrate the Feast of Weeks with the firstfruits of the wheat harvest, and the Feast of Ingathering at the turn of the year.
23Three times a year all your males are to appear before the Lord GOD, the God of Israel.
24For I will drive out the nations before you and enlarge your borders, and no one will covet your land when you go up three times a year to appear before the LORD your God.
25Do not offer the blood of a sacrifice to Me along with anything leavened, and do not let any of the sacrifice from the Passover Feast remain until morning.
26Bring the best of the firstfruits of your soil to the house of the LORD your God. You must not cook a young goat in its mother’s milk.”
27The LORD also said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.”
28So Moses was there with the LORD forty days and forty nights without eating bread or drinking water. He wrote on the tablets the words of the covenant—the Ten Commandments.
29And when Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was unaware that his face had become radiant from speaking with the LORD.
30Aaron and all the Israelites looked at Moses, and behold, his face was radiant. And they were afraid to approach him.
31But Moses called out to them; so Aaron and all the leaders of the congregation returned to him, and Moses spoke to them.
32And after this all the Israelites came near, and Moses commanded them to do everything that the LORD had told him on Mount Sinai.
33When Moses had finished speaking with them, he put a veil over his face.
34But whenever Moses went in before the LORD to speak with Him, he would remove the veil until he came out. And when he came out, he would tell the Israelites what he had been commanded,
35and the Israelites would see that the face of Moses was radiant. So Moses would put the veil back over his face until he went in to speak with the LORD.
Exodus 34 Verse Notes
Exod 34:1
God as the Author of the Ten Commandments
According to the biblical narrative in Exodus, God himself inscribed the Ten Commandments onto stone tablets. This divine authorship is emphasized both for the initial set of tablets and for the second set, which God re-inscribed after Moses broke the first due to the golden calf incident.
Summarized by AI · Bart D. Ehrman · YouTube · Who actually wrote the 10 commandments? · watch the clip
Another list of 'Ten Words' exists in Exodus 34
Fourteen chapters after the initial list in Exodus 20, another set of commandments is presented in Exodus 34, explicitly referred to as the 'Ten Words.' These are not the same as the commandments in Exodus 20, highlighting that the concept of a singular 'Ten Commandments' is more complex than commonly understood.
Summarized by AI · Bart D. Ehrman · YouTube · Why Everyone Misreads the 10 Commandments · watch the clip
E Source: God's Forgiveness and Renewal of the Covenant
After the golden calf incident, Moses intercedes on behalf of the Israelites, convincing God to relent from destroying them. God then instructs Moses to carve new tablets, upon which God inscribes the Ten Commandments again, signifying a renewal of the covenant that was broken by the people's sin.
Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 8: Sinai, the Triple Revelation · watch the clip
Exod 34:5-7
J Source: God's Self-Revelation to Moses
Moses requests to see God's glory, and God agrees, proclaiming His name and attributes of grace and compassion, but only allowing Moses to see His back, not His face. This event, occurring after Moses' successful intercession, reveals God's character as both merciful and vindictive.
Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 8: Sinai, the Triple Revelation · watch the clip
Exod 34:6-7
Jonah's anger at God's compassion
Jonah is deeply upset by Nineveh's repentance and God's decision to relent from punishment. He explicitly invokes God's traditional self-description as 'compassionate and gracious, slow to anger, abounding in kindness, renouncing punishment,' but uses it as a complaint, demonstrating his unique and inverted understanding of God's character.
Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 20: Jonah and Esther · watch the clip
Micah's Traditional Language of Compassion
The book of Micah concludes with a powerful affirmation of God's compassion and forgiveness, using traditional language found elsewhere in the Bible, such as Exodus 34. This ending emphasizes God's enduring graciousness and willingness to forgive iniquity. This traditional theological language contributes to Micah's timeless relevance, making it a text that continues to speak to contemporary readers despite its ancient origins.
Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 16: Amos, Hosea, and Micah · watch the clip
Deuteronomy's additions to Exodus's description of God
Deuteronomy's description of God, particularly in the Ten Commandments, draws upon and expands the self-description found in Exodus 34:6-7. While Exodus describes God as compassionate, gracious, and slow to anger, Deuteronomy adds the concepts of 'love,' 'hate,' and 'kindness' (hesed) to this description. These additions reflect Deuteronomy's unique perspective, framing God's relationship with Israel in terms of diplomatic treaties, a context not present in the J document from which Exodus 34 originates.
Summarized by AI · The Ten Commandments · Lecture 6: The Divine Name and the Sabbath · watch the clip
Exod 34:13
Yahweh Replaces King and Gods in Covenant Code
The prologue and epilogue of the Covenant Code are significantly shorter than Hammurabi's, but they directly contrast the praise of Mesopotamian deities and the king with commands against other gods and the establishment of Yahweh's altar. Yahweh's name is to be spoken, not as a request from a mortal king, but as a divine reality, attributing all care and protection of the people, as well as the provision and enforcement of laws, solely to Yahweh.
Summarized by AI · Before the Bible: Mesopotamia and the Myths that Shaped Scripture · Lecture 3: Who Rules and Why? · watch the clip
Exod 34:14
Exodus 34:14 Translation of 'Jealous'
A listener inquired about the translation of Exodus 34:14, suggesting it should read 'the Lord whose name is jealous is a jealous God.' The speaker, without immediate access to the Hebrew text, could not confirm the accuracy of this specific translation but acknowledged that such interpretations can be debated.
Summarized by AI · Bart D. Ehrman · YouTube · Why Fundamentalism is Not (Always) Such a Bad Thing. Take Bart for example... · watch the clip
Exod 34:21
Sabbath Work Prohibitions
The Pentateuch broadly prohibits "all manner of work" on the Sabbath, but only provides a few specific examples, such as plowing, reaping, kindling fire, gathering wood, and leaving one's place. This lack of detailed definition led to extensive debate among first-century Jews regarding what constituted prohibited work.
Summarized by AI · Judaism in the Time of Jesus: Torah Law and Everyday Life in First-Century Judea · Lecture 4: Daily Life II: Sabbath and Festivals · watch the clip
Exod 34:26
The Ten Commandments were not central in ancient Israel
In ancient Israel, the Ten Commandments were not a significant or authentically ancient text, constitution, or custom. Unlike traditions such as the Exodus, which were widely known, the Ten Commandments were a minor element. Their importance is further diminished by the fact that they appear twice in the Torah, while a less prominent law, 'you shall not boil a kid in its mother's milk,' appears three times, suggesting the latter held more significance in the history of the Bible and ancient Israelite religion.
Summarized by AI · The Ten Commandments · Lecture 10: Conclusion · watch the clip
Exod 34:28
The Ten Commandments as 'Ten Words'
The Ten Commandments are referred to as 'the ten words' in the Hebrew Bible, not 'ten laws.' This terminology emphasizes them as divine statements, which happen to include commandments.
Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 4: The Ten Commandments · watch the clip