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Exodus 32:7 [study!]

American Standard Version (ASV 1901) [2]
— And Jehovah spake unto Moses, Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have corrupted themselves:
King James Version (KJV 1769)
— And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted [themselves]:
New American Standard Bible (NASB ©1995)
— Then the LORD spoke to Moses, “Go down at once, for your people, whom you brought up from the land of Egypt, have corrupted [themselves].
Webster's Revision of the KJB (WEB 1833)
— And the LORD said to Moses, Go, go down; for thy people, which thou broughtest out of the land of Egypt, have corrupted [themselves]:
Darby's Translation (DBY 1890)
— Then Jehovah said to Moses, Away, go down! for thy people, which thou hast brought out of the land of Egypt, is acting corruptly.
Rotherham's Emphasized Bible (EBR 1902)
— Then spake Yahweh unto Moses-Go, get thee down, for thy people whom thou hast brought up out of the land of Egypt have corrupted themselves.
Young's Literal Translation (YLT 1898)
— And Jehovah saith unto Moses, 'Go, descend, for thy people whom thou hast brought up out of the land of Egypt hath done corruptly,
Douay-Rheims Challoner Revision (DR 1750)
— And the Lord spoke to Moses, saying: Go, get thee down: thy people, which thou hast brought out of the land of Egypt, hath sinned.
Original King James Bible (AV 1611) [2]
— And the LORD said vnto Moses, Goe, get thee downe: for thy people which thou broughtest out of the land of Egypt, haue corrupted [themselues].
Brenton Greek Septuagint (LXX, Restored Names)
— And the Lord spoke to Mosheh{gr.Moses}, saying, Go quickly, descend hence, for thy people whom thou broughtest out of the land of Mizraim{gr.Egypt} have transgressed;
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Yahweh said unto Mosheh, Go, get thee down; for thy people, which thou broughtest out of the land of Mitzrayim, have corrupted [themselves]:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And Yhw יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
said 1696
{1696} Prime
דִּבֵּר
dabar
{daw-bar'}
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
z8762
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
M מֹשֶׁה, 4872
{4872} Prime
מֹשֶׁה
Mosheh
{mo-sheh'}
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
Go, y3212
[3212] Standard
יָלַך
yalak
{yaw-lak'}
A primitive root (compare H1980); to walk (literally or figuratively); causatively to carry (in various senses).
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
x1980
(1980) Complement
הָלַךְ
halak
{haw-lak'}
Akin to H3212; a primitive root; to walk (in a great variety of applications, literally and figuratively).
get thee down; 3381
{3381} Prime
יָרַד
yarad
{yaw-rad'}
A primitive root; to descend (literally to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively to fall); causatively to bring down (in all the above applications).
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
for x3588
(3588) Complement
כִּי
kiy
{kee}
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
thy people, 5971
{5971} Prime
עַם
`am
{am}
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock.
which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
thou broughtest 5927
{5927} Prime
עָלָה
`alah
{aw-law'}
A primitive root; to ascend, intransitively (be high) or active (mount); used in a great variety of senses, primary and secondary, literally and figuratively.
z8689
<8689> Grammar
Stem - Hiphil (See H8818)
Mood - Perfect (See H8816)
Count - 2675
out of the land 776
{0776} Prime
אֶרֶץ
'erets
{eh'-rets}
From an unused root probably meaning to be firm; the earth (at large, or partitively a land).
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
of Mixrayim מִצרַיִם, 4714
{4714} Prime
מִצְרַיִם
Mitsrayim
{mits-rah'-yim}
Dual of H4693; Mitsrajim, that is, Upper and Lower Egypt.
have corrupted 7843
{7843} Prime
שָׁחַת
shachath
{shaw-khath'}
A primitive root; to decay, that is, (causatively) ruin (literally or figuratively).
z8765
<8765> Grammar
Stem - Piel (See H8840)
Mood - Perfect (See H8816)
Count - 2121
[themselves]:
Jamieson-Fausset-Brown Commentary

Exodus 32:7-14

_ _ the Lord said unto Moses, Go, get thee down — Intelligence of the idolatrous scene enacted at the foot of the mount was communicated to Moses in language borrowed from human passions and feelings, and the judgment of a justly offended God was pronounced in terms of just indignation against the gross violation of the so recently promulgated laws.

Matthew Henry's Commentary

Exodus 32:7-14

_ _ Here, I. God acquaints Moses with what was doing in the camp while he was absent, Exodus 32:7, Exodus 32:8. He could have told him sooner, as soon as the first step was taken towards it, and have hastened him down to prevent it; but he suffered it to come to this height, for wise and holy ends, and then sent him down to punish it. Note, It is no reproach to the holiness of God that he suffers sin to be committed, since he knows, not only how to restrain it when he pleases, but how to make it serviceable to the designs of his own glory. Observe what God here says to Moses concerning this sin. 1. That they had corrupted themselves. Sin is the corruption or depravation of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. 2. That they had turned aside out of the way. Sin is a deviation from the way of our duty into a by-path. When they promised to do all that God should command them, they set out as fair as could be; but now they missed their way, and turned aside. 3. That they had turned aside quickly, quickly after the law was given them and they had promised to obey it, quickly after God had done such great things for them and declared his kind intentions to do greater. They soon forgot his works. To fall into sin quickly after we have renewed our covenants with God, or received special mercy from him, is very provoking. 4. He tells him particularly what they had done: They have made a calf, and worshipped it. Note, Those sins which are concealed from our governors are naked and open before God. He sees that which they cannot discover, nor is any of the wickedness in the world hidden from him. We could not bear to see the thousandth part of that provocation which God sees every day and yet keeps silence. 5. He seems to disown them, in saying to Moses, They are thy people whom thou broughtest up out of the land of Egypt; as if he had said, “I will not own any relation to them, or concern for them; let it never be said that they are my people, or that I brought them out of Egypt.” Note, Those that corrupt themselves not only shame themselves, but even make God himself ashamed of them and of his kindness to them. 6. He sends him down to them with all speed: Go, get thee down. He must break off even his communion with God to go and do his duty as a magistrate among the people; so must Joshua, Joshua 7:10. Every thing is beautiful in its season.

_ _ II. He expresses his displeasure against Israel for this sin, and the determination of his justice to cut them off, Exodus 32:9, Exodus 32:10. 1. He gives this people their true character: “It is a stiff-necked people, unapt to come under the yoke of the divine law, and governed as it were by a spirit of contradiction, averse to all good and prone to evil, obstinate against the methods employed for their cure.” Note, The righteous God sees, not only what we do, but what we are, not only the actions of our lives, but the dispositions of our spirits, and has an eye to them in all his proceedings. 2. He declares what was their just desert — that his wrath should wax hot against them, so as to consume them at once, and blot out their name from under heaven (Deuteronomy 9:14); not only cast them out of covenant, but chase them out of the world. Note, Sin exposes us to the wrath of God; and that wrath, if it be not allayed by divine mercy, will burn us up as stubble. It were just with God to let the law have its course against sinners, and to cut them off immediately in the very act of sin; and, if he should do so, it would be neither loss nor dishonour to him. 3. He holds out inducements to Moses not to intercede for them: Therefore, let me alone. What did Moses, or what could he do, to hinder God from consuming them? When God resolves to abandon a people, and the decree of ruin has gone forth, no intercession can prevent it, Ezekiel 14:14; Jeremiah 15:1. But God would thus express the greatness of his just displeasure against them, after the manner of men, who would have none to intercede for those they resolve to be severe with. Thus also he would put an honour upon prayer, intimating that nothing but the intercession of Moses could save them from ruin, that he might be a type of Christ, by whose mediation alone God would reconcile the world unto himself. That the intercession of Moses might appear the more illustrious, God fairly offers him that, if he would not interpose in this matter, he would make of him a great nation, that either, in process of time, he would raise up a people out of his loins, or that he would immediately, by some means or other, bring another great nation under his government and conduct, so that he should be no loser by their ruin. Had Moses been of a narrow selfish spirit, he would have closed with this offer; but he prefers the salvation of Israel before the advancement of his own family. Here was a man fit to be a governor.

_ _ III. Moses earnestly intercedes with God on their behalf (Exodus 32:11-13): he besought the Lord his God. If God would not be called the God of Israel, yet he hoped he might address him as his own God. What interest we have at the throne of grace we should improve for the church of God, and for our friends. Now Moses is standing in the gap to turn away the wrath of God, Psalms 106:23. He wisely took the hint which God gave him when he said, Let me alone, which, though it seemed to forbid his interceding, did really encourage it, by showing what power the prayer of faith has with God. In such a case, God wonders if there be no intercessor, Isaiah 59:16. Observe, 1. His prayer (Exodus 32:12): Turn from thy fierce wrath; not as if he thought God was not justly angry, but he begs that he would not be so greatly angry as to consume them. “Let mercy rejoice against judgment; repent of this evil; change the sentence of destruction into that of correction.” 2. His pleas. He fills his mouth with arguments, not to move God, but to express his own faith and to excite his own fervency in prayer. He urges, (1.) God's interest in them, the great things he had already done for them, and the vast expense of favours and miracles he had been at upon them, Exodus 32:11. God had said to Moses (Exodus 32:7), They are thy people, whom thou broughtest up out of Egypt; but Moses humbly turns them back upon God again: “They are thy people, thou art their Lord and owner; I am but their servant. Thou broughtest them forth out of Egypt; I was but the instrument in thy hand; that was done in order to their deliverance which thou only couldest do.” Though their being his people was a reason why he should be angry with them for setting up another god, yet it was a reason why he should not be so angry with them as to consume them. Nothing is more natural than for a father to correct his son, but nothing more unnatural than for a father to slay his son. And as the relation is a good plea (“they are thy people”), so is the experience they had had of his kindness to them: “Thou broughtest them out of Egypt, though they were unworthy, and had there served the gods of the Egyptians, Joshua 24:15. If thou didst that for them, notwithstanding their sins in Egypt, wilt thou undo it for their sins of the same nature in the wilderness?” (2.) He pleads the concern of God's glory (Exodus 32:12): Wherefore should the Egyptians say, For mischief did he bring them out? Israel is dear to Moses as his kindred, as his charge; but it is the glory of God that he is most concerned for; this lies nearer his heart than any thing else. If Israel could perish without any reproach to God's name, Moses could persuade himself to sit down contented; but he cannot bear to hear God reflected on, and therefore this he insists upon, Lord, what will the Egyptians say? Their eyes, and the eyes of all the neighbouring nations, were now upon Israel; from the wondrous beginnings of that people, they raised their expectations of something great in their latter end; but, if a people so strangely saved should be suddenly ruined, what would the world say of it, especially the Egyptians, who have such an implacable hatred both to Israel and to the God of Israel? They would say, “God was either weak, and could not, or fickle, and would not, complete the salvation he began; he brought them forth to that mountain, not to sacrifice (as was pretended), but to be sacrificed.” They will not consider the provocation given by Israel, to justify the proceeding, but will think it cause enough for triumph that God and his people could not agree, but that their God had done that which they (the Egyptians) wished to see done. Note, The glorifying of God's name, as it ought to be our first petition (it is so in the Lord's prayer), so it ought to be our great plea, Psalms 79:9 Do not disgrace the throne of thy glory, Jeremiah 14:21; and see Jeremiah 33:8, Jeremiah 33:9. And, if we would with comfort plead this with God as a reason why he should not destroy us, we ought to plead it with ourselves as a reason why we should not offend him: What will the Egyptians say? We ought always to be careful that the name of God and his doctrine be not blasphemed through us. (3.) He pleads God's promise to the patriarchs that he would multiply their seed, and give them the land of Canaan for an inheritance, and this promise confirmed by an oath, an oath by himself, since he could swear by no greater, Exodus 32:13. God's promises are to be our pleas in prayer; for what he has promised he is able to perform, and the honour of this truth is engaged for the performance of it. “Lord, if Israel be cut off, what will become of the promise? Shall their unbelief make that of no effect? God forbid.” Thus we must take our encouragement in prayer from God only.

_ _ IV. God graciously abated the rigour of the sentence, and repented of the evil he thought to do (Exodus 32:14); though he designed to punish them, yet he would not ruin them. See here, 1. The power of prayer; God suffers himself to be prevailed with by the humble believing importunity of intercessors. 2. The compassion of God towards poor sinners, and how ready he is to forgive. Thus he has given other proofs besides his own oath that he has no pleasure in the death of those that die; for he not only pardons upon the repentance of sinners, but spares and reprieves upon the intercession of others for them.

John Wesley's Explanatory Notes

[[no comment]]

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
Go:

Exodus 19:24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them.
Exodus 33:1 And the LORD said unto Moses, Depart, [and] go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:
Deuteronomy 9:12 And the LORD said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted [themselves]; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.
Daniel 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

thy people:

Exodus 32:1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
Exodus 32:11 And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?

corrupted:

Genesis 6:11-12 The earth also was corrupt before God, and the earth was filled with violence. ... And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
Deuteronomy 4:16 Lest ye corrupt [yourselves], and make you a graven image, the similitude of any figure, the likeness of male or female,
Deuteronomy 32:5 They have corrupted themselves, their spot [is] not [the spot] of his children: [they are] a perverse and crooked generation.
Judges 2:19 And it came to pass, when the judge was dead, [that] they returned, and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.
Hosea 9:9 They have deeply corrupted [themselves], as in the days of Gibeah: [therefore] he will remember their iniquity, he will visit their sins.
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Gn 6:11. Ex 19:24; 32:1, 11; 33:1. Dt 4:16; 9:12; 32:5. Jg 2:19. Dn 9:24. Ho 9:9.

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