And he said introduces Moses’ prayer. So one may translate “He prayed” (Contemporary English Version). If now I have found favor in thy sight is the same as in 33.13. O Lord is ʾadonai, not Yahweh, so the lower case letters are used in most English translations. (See the comment at 3.2a.) Let the Lord, I pray thee, go in the midst of us is still addressing ʾadonai but in the third person. It may be more natural to say “I ask you to go with us” (Good News Translation). The two-letter word for I pray thee is the same as in verse 33.13. Although it is a stiff-necked people, literally “even though a people hard of neck he [or, it],” is introduced by a word that often means “for” or “indeed,” but here it gets its meaning from the context. Moses is admitting that the Israelites are “stubborn” (Good News Translation). (See the comment at 32.9.)

And pardon our iniquity and our sin is literally “and you will forgive for our crookedness and for our missing the mark.” These are the first and third terms used in verse 7. The word for pardon means to practice forbearance, but it is essentially the same meaning as “forgiving” in verse 7. (A different word is used in 32.32.) And take us for thy inheritance is just one word, meaning “and you inherit us.” The word means, as Good News Translation translates, “and accept us as your own people.”

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

Observe what I command you this day is literally “guard to you [singular] what I am commanding you today.” The participle suggests the meaning “which I am about to command you,” so the reference is evidently to “the laws” (Good News Translation) that are given in the following verses. (The Hebrew word is related to mitswah, discussed in the introductory comments to 20.22-26.) The use of the singular you, both here and throughout the section, refers to each Israelite, both singularly and collectively. (See the introduction to chapter 20.) Contemporary English Version reorders the clauses of the verse as follows: “I will force out the Amorites…, but you must do what I command you this day.” Another way to express this is “… but you must obey all the laws that I am giving you today.”

Behold calls attention to who is speaking as well as to what is being said. Literally it is “behold me [the] driver out from before your faces.” Again the participle may be understood as “I am going to drive out” (Translator’s Old Testament). The Amorites begins another listing of the six different nations or ethnic groups that were living in the land where the Israelites were to go. (See the comment at 3.8 and at 13.5.)

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

So Moses cut two tables of stone like the first is literally “and he carved two tablets of stone like the first ones.” Moses is not named until the second clause. The same words are used in verse 1. (See the comment there.) And he rose early in the morning means “early the next morning” (Good News Translation, Contemporary English Version). The idea of “rising” need not be made explicit, since it is understood in connection with the following verb. It should be clear that the “stone tablets” (Good News Translation), or “flat stones” (Contemporary English Version), were prepared the day before.

And went up on Mount Sinai uses the same word “to ascend.” (See the comment at verses 2 and 3.) As the LORD had commanded him adds the word had, since the context clearly indicates the pluperfect. (See the comment at 33.5.) And took in his hand two tables of stone is literally correct, with hand in the singular and no definite article for the “stone tablets.” New International Version makes both adjustments: “and he carried the two stone tablets in his hands.” New American Bible is more natural, “taking along the two stone tablets.” Good News Translation combines the actions of he rose, went up, and took into one verb, “and early the next morning he carried them up Mount Sinai” (similarly Contemporary English Version).

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

The LORD passed before him is literally “And Yahweh passed by over his face.” This fulfills the promise in 33.22. The word for passed means to pass from one side to the other. The idiom “over his face” means “in front of Moses” (Contemporary English Version). And proclaimed is literally “and he cried out,” or “called out” (Good News Translation). In this verse it is clear that it is Yahweh who calls out the name, not Moses.

The LORD, the LORD is literally “Yahweh, Yahweh.” In the Hebrew text the first “Yahweh” may be understood simply as the subject of proclaimed, but most translations take this as two utterances by Yahweh of his personal name. Good News Translation, however, has “I, the LORD, am…,” and Contemporary English Version has “I am the LORD God,” both of which are possible interpretations. If indeed the meaning of the name YHWH was originally “he is,” then it is possible to imagine that God would call himself “I AM” rather than “HE IS.” But this is not really what the Hebrew says. (See the comment at 3.14.) Translators may choose between the two interpretations: (1) have two instances of “Yahweh” or “The LORD,” or (2) follow the interpretation of Good News Translation and Contemporary English Version.

A God merciful and gracious uses the general term ʾel for God rather than ʾelohim. (See the comment at 6.3.) The word for merciful is related to the word for “womb,” and the word for gracious is the adjective form of the verb used in 33.19. (See the comment there on both words.) Slow to anger, literally “long of nostrils,” is an idiom suggesting that the nostrils are slow in reflecting anger. Revised English Bible translates this as “long-suffering,” while Good News Translation has “not easily angered.” One may say “I do not get angry quickly” or “my heart does not get hot quickly.” Contemporary English Version has “very patient with my people.” In some languages it will be helpful to start a new sentence here rather than following Revised Standard Version and Good News Translation; for example, “Then he passed in front of Moses and called out, ‘I am the LORD God. I am merciful….’ ”

And abounding in steadfast love and faithfulness is literally “and numerous of chesed and ʾemeth.” The word chesed, usually translated in Revised Standard Version as steadfast love, suggests a constant and “unchanging love” (Durham), and ʾemeth suggests the idea of reliability and truth. (See the comment on chesed at 15.13.) The two words are often used together. Possible renderings are “great love and faithfulness” (Good News Translation), “faithful love and constancy” (New Jerusalem Bible), and “ever faithful and true” (Revised English Bible). Another way to express this is “I show great love to my people and they can trust me.”

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

Keeping steadfast love for thousands, literally “guarding chesed for thousands,” uses the same word as verse 6. The word for keeping means to preserve or maintain. Thousands may be understood as referring to individuals or to “generations” (Good News Translation). New Revised Standard Version now has “for the thousandth generation.” (See the comment at 20.6.) Although Good News Translation and Contemporary English Version interpret this as “keeping promises,” it is more likely that Yahweh is saying “I will keep on loving my people for thousands of generations [or, forever].”

Forgiving iniquity and transgressions and sin lists three words that are very similar in meaning. The word for iniquity suggests activity that is crooked or wrong. The word for transgressions refers to rebellion or revolt. The word for sin, chataʾ, is discussed at 20.20. In certain languages it will be necessary to make it explicit that what God forgives is people who do these things; for example, “I forgive people who do evil, who rebel, and commit sin.” There will also be languages that do not have three synonyms for “sin” as in the Hebrew and English. One may therefore follow Good News Translation and say “forgive evil and sin” or combine the three as Contemporary English Version does, “anyone who sins.” Forgiving comes from the word meaning to lift or raise. In context it may be understood as “taking away the guilt or consequences” of the three conditions listed. (See the discussion on forgive at 10.17.)

But who will by no means clear the guilty is literally “and clearing he will not clear.” This is the same emphatic negative form used in some of the participial laws discussed in chapter 21. (See 21.12, 15-17.) The words the guilty are implied by the verb and the context. Revised English Bible has “without acquitting the guilty,” but New Jerusalem Bible has “yet letting nothing go unchecked.” Good News Translation combines this with the idea expressed in the following phrase, “but I will not fail to punish.” Contemporary English Version has two separate sentences, “but I also punish anyone who sins. When people sin, I punish them and their children….”

Visiting the iniquity of the fathers … is similar to the expression in 20.5, with a few differences. (See the comment there.) Here it has upon the children and the children’s children, which may be rendered as “children and grandchildren” (Good News Translation). To the third and the fourth generation is literally “upon the third and upon the fourth.” Here again generation is implied by the context. Contemporary English Version has “their children, and also their grandchildren and great-grandchildren.”

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

The LORD said to Moses, of course, introduces the words of Yahweh, but the more common word for said (ʾamar) is used, which does not usually mark a major division. Verses 1-3 may therefore be understood as the conclusion to the fourth dialogue exchange that begins at 33.18. (See the comment at 32.7.) However, since this verse marks the beginning of a new chapter, some translators will need to add some words to connect this verse to the previous chapter; for example, “After Yahweh appeared to Moses, he said to him ….”

Cut two tables of stone like the first is literally “You [singular] carve for yourself two tablets of stone like the first ones.” The word for cut is the verb form of the noun for “graven image” in 20.4. New International Version has “chisel out.” (For tables of stone see the comment at 24.12.) Jerusalem Bible and New Jerusalem Bible add the words “and come up to me on the mountain,” on the basis of the Septuagint, but the Hebrew does not have these words.

And I will write upon the tables means that Yahweh will again do the writing. (See 24.12 and 31.18.) The words that were on the first tables uses the usual word devarim for words, which probably is intended to refer to the ten words introduced in 20.1. (See also verse 28 below.) So Contemporary English Version has “I will write on them the same commandments….” Which you broke uses the same verb as 32.19, meaning “which you broke in pieces” (Translator’s Old Testament). The you, of course, is singular, since it refers to Moses.

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

Be ready in the morning is literally “You [singular] be standing firm for the morning.” The same command is given to the people in 19.15. This may mean “Get ready for tomorrow morning” (New American Bible) or “Be ready tomorrow morning” (Contemporary English Version), but Good News Translation‘s “Get ready tomorrow morning” may incorrectly suggest waiting until morning to start getting ready. And come up in the morning to Mount Sinai is literally “and you will ascend in the morning unto Mount Sinai.” The distinction between come up and “go up” (Revised English Bible) is discussed at 32.15 and 1.1. In the present context Yahweh should be understood as speaking to Moses at the foot of the mountain.

And present yourself there to me is literally “and you will stand there to [or, for] me.” The same word is used in 33.21. (See the comment there.) Good News Translation simply has “meet me there,” but New Jerusalem Bible has “wait for me there.” This may be conditioned by verse 5, which suggests that Moses got there first. On the top of the mountain, literally “on the head of the mountain,” means the peak or the “summit” (Durham). (See 24.17.) Good News Translation has “meet me there at the top” (similarly Contemporary English Version).

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .

No man shall come up with you is literally “And a man will not ascend with you [singular].” As in verse 2, the Hebrew does not distinguish between come up and “go up” (Revised English Bible); but in a number of languages “come up” will be more natural, agreeing with verse 2. And let no man be seen throughout all the mountain is literally “and even a man will not be seen in all the mountain.” This means, as Good News Translation translates, “no one is to be seen on any part of the mountain.” Another way to express this is “I don’t want to see anyone on any part of the mountain.” Contemporary English Version renders the two clauses as “No one is to come up with you or to be on the mountain at all.” The form of the verb with the negative particle also suggests a command, so New Revised Standard Version has “do not let anyone be seen” (New Revised Standard Version). “Do not let me see anyone” is also possible.

Let no flocks or herds feed is literally “even the flock and the herd will not graze.” Here also the verb form suggests a prohibition. Feed or “graze” (Good News Translation) here means “to eat grass.” The word for flocks refers to small domesticated animals, specifically sheep and goats. The word for herds is the same word used for “cattle” (Good News Translation). (See the comments on herds and flocks at 9.2-3.) These two terms are intended to include all domesticated animals. Before that mountain is literally “unto the front of that mountain.” Good News Translation and Contemporary English Version take this to mean “at the foot of the mountain” (similarly New Jewish Publication Society’s Tanakh and Translator’s Old Testament). Durham has “anywhere near that mountain.” Both are possible interpretations, and the meaning is very similar. Revised English Bible‘s “within sight of that mountain” goes beyond what is intended.

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .