the Week of Proper 15 / Ordinary 20
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Complete Jewish Bible
Exodus 32:12
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Why should the Mitzrim speak, saying, 'He brought them forth for evil, to kill them in the mountains, and to consume them from the surface of the eretz?' Turn from your fierce wrath, and repent of this evil against your people.
Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
Why should the Egyptians say, ‘With evil intent he brought them out to kill them in the mountains and wipe them from the face of the earth'? Turn from your fierce anger and relent concerning the disaster for your people.
Don't let the people of Egypt say, ‘The Lord brought the Israelites out of Egypt for an evil purpose. He planned to kill them in the mountains and destroy them from the earth.' So stop being angry, and don't destroy your people.
Why should the Egyptians say, ‘For evil he led them out to kill them in the mountains and to destroy them from the face of the earth'? Turn from your burning anger, and relent of this evil against your people.
"Why should the Egyptians say, 'With evil [intent] their God brought them out to kill them in the mountains and destroy them from the face of the earth'? Turn away from Your burning anger and change Your mind about harming Your people.
"Why should the Egyptians talk, saying, 'With evil motives He brought them out, to kill them on the mountains and to destroy them from the face of the earth'? Turn from Your burning anger and relent of doing harm to Your people.
Wherefore shall the Egyptians speake, and say, He hath brought them out maliciously for to slay them in the mountaines, and to consume them from the earth? turne from thy fearce wrath, and change thy minde from this euill towarde thy people.
Why should the Egyptians speak, saying, ‘With evil intent He brought them out to kill them in the mountains and to consume them from the face of the earth'? Turn from Your burning anger and relent concerning doing harm to Your people.
If you do, the Egyptians will say that you brought your people out here into the mountains just to get rid of them. Please don't be angry with your people. Don't destroy them!
Why should the Egyptians speak, and say, For misfortune he has brought them out, to slay them on the mountains, and to annihilate them from the face of the earth? Turn from the heat of thine anger, and repent of this evil against thy people!
But if you destroy your people, the Egyptians will say, ‘God planned to do bad things to his people. That is why he led them out of Egypt. He wanted to kill them in the mountains. He wanted to wipe them off the earth.' So don't be angry with your people. Please change your mind! Don't destroy them.
Why should the Egyptians say, ‘With evil intent did he bring them out, to kill them in the mountains and to consume them from the face of the earth'? Turn from your burning anger and relent from this disaster against your people.
Why should the Egyptians say, It was for their injury he did bring them out to slay them in the mountains and to consume them from the face of the earth? Rest from thy fierce anger and be reconciled concerning the evil deed of thy people.
Why should the Egyptians be able to say that you led your people out of Egypt, planning to kill them in the mountains and destroy them completely? Stop being angry; change your mind and do not bring this disaster on your people.
Why should the Egyptians say, ‘He brought them out with an evil intent to kill them in the mountains and eliminate them from the face of the earth’? Turn from your fierce anger and relent concerning this disaster planned for your people.
Why should the Egyptians say, For evil He has caused them to go up, to kill them in the mountains, and to consume them on the face of the earth? Turn from Your fierce anger and be moved to pity as to the evil to Your people.
Wherfore shulde the Egipcians speake, & saye: He hath brought the for their myschefe, to slaye them in the mountaynes, and to destroye the vtterly from the earth? O turne the from the fearcenesse of yi wrath, & be gracious ouer the wickednesse of thy people.
Wherefore should the Egyptians speak, saying, For evil did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
Why let the Egyptians say, He took them out to an evil fate, to put them to death on the mountains, cutting them off from the earth? Let your wrath be turned away from them, and send not this evil on your people.
Wherfore should the Egyptians speake and say: For a mischiefe dyd he bryng them out, euen for to slay them in the mountaynes, & to consume them from the face of the earth? Turne from thy fierce wrath, and repent of this euyll [deuise] agaynst thy people.
Wherefore should the Egyptians speak, saying: For evil did He bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from Thy fierce wrath, and repent of this evil against Thy people.
Wherefore should the Egyptians speake and say, For mischiefe did he bring them out, to slay them in the mountaines, & to consume them from the face of the earth? Turne from thy fierce wrath, and repent of this euill against thy people.
Take heed lest at any time the Egyptians speak, saying, With evil intent he brought them out to slay them in the mountains, and to consume them from off the earth; cease from thy wrathful anger, and be merciful to the sin of thy people,
Wherefore should the Egyptians speak, saying, For evil did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
Why should the Egyptians declare, 'He brought them out with evil intent, to kill them in the mountains and wipe them from the face of the earth'? Turn from Your fierce anger and relent from doing harm to Your people.
Y biseche, that Egipcians seie not, he ledde hem out felli, `that he schulde sle in the hillis, and to do awei fro erthe, thin ire ceesse, and be thou quemeful on the wickidnesse of thi puple.
why do the Egyptians speak, saying, For evil He brought them out to slay them among mountains, and to consume them from off the face of the ground? turn back from the heat of Thine anger, and repent of the evil against Thy people.
Why should the Egyptians speak, saying, For evil did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from your fierce wrath, and repent of this evil against your people.
Why should the Egyptians speak and say, For evil did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
Why should the Egyptians speak, saying, 'He brought them forth for evil, to kill them in the mountains, and to consume them from the surface of the earth?' Turn from your fierce wrath, and repent of this evil against your people.
Why should the Egyptians speak, and say, "He brought them out to harm them, to kill them in the mountains, and to consume them from the face of the earth'? Turn from Your fierce wrath, and relent from this harm to Your people.
Why let the Egyptians say, ‘Their God rescued them with the evil intention of slaughtering them in the mountains and wiping them from the face of the earth'? Turn away from your fierce anger. Change your mind about this terrible disaster you have threatened against your people!
Why should the Egyptians say, ‘He brought them out to kill them in the mountains and destroy them from the earth'? Turn from Your anger and change Your mind about destroying Your people.
Why should the Egyptians say, ‘It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth'? Turn from your fierce wrath; change your mind and do not bring disaster on your people.
Wherefore should the Egyptians speak saying - For mischief, hath he taken them forth to slay them among the mountains, and to make an end of them from off the face of the ground? Turn thou from the kindling of thine anger, and be grieved over the calamity to thy people,
Let not the Egyptians say, I beseech thee: He craftily brought them out, that he might kill them in the mountains, and destroy them from the earth: let thy anger cease, and be appeased upon the wickedness of thy people.
Why should the Egyptians say, 'With evil intent did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth'? Turn from thy fierce wrath, and repent of this evil against thy people.
"Why should the Egyptians speak, saying, 'With evil intent He brought them out to kill them in the mountains and to destroy them from the face of the earth'? Turn from Your burning anger and change Your mind about doing harm to Your people.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
should: Numbers 14:13-16, Deuteronomy 9:28, Deuteronomy 32:26, Deuteronomy 32:27, Joshua 7:9, Psalms 74:18, Psalms 79:9, Psalms 79:10, Ezekiel 20:9, Ezekiel 20:14, Ezekiel 20:22
Turn from: Deuteronomy 13:17, Joshua 7:26, Ezra 10:14, Psalms 78:38, Psalms 85:3
repent: Exodus 32:14, Genesis 6:6, Deuteronomy 32:36, Psalms 90:13, Psalms 106:45, Amos 7:3, Amos 7:6, Jonah 3:9, Zechariah 8:14
Reciprocal: Deuteronomy 6:15 - destroy 1 Samuel 12:22 - for his great 1 Kings 8:51 - thy people Job 23:4 - fill my mouth Psalms 115:2 - General Isaiah 63:11 - Where is he that brought Jeremiah 18:8 - I will Jeremiah 28:16 - I will Ezekiel 13:5 - have not Amos 7:2 - O Lord
Cross-References
I will most certainly bless you; and I will most certainly increase your descendants to as many as there are stars in the sky or grains of sand on the seashore. Your descendants will possess the cities of their enemies,
When Ya‘akov saw them, he said, "This is God's camp," and called that place Machanayim [two camps]. Haftarah Vayetze: Hoshea (Hosea) 12:13(12)–14:10(9) (A); 11:7–12:12(11) (S) B'rit Hadashah suggested reading for Parashah Vayetze: Yochanan (John) 1:43–51 Ya‘akov sent messengers ahead of him to ‘Esav his brother toward the land of Se‘ir, the country of Edom, with these instructions: "Here is what you are to say to my lord ‘Esav: ‘Your servant Ya‘akov says, "I have been living with Lavan and have stayed until now. I have cattle, donkeys and flocks, and male and female servants. I am sending to tell this news to my lord, in order to win your favor." '" The messengers returned to Ya‘akov saying, "We went to your brother ‘Esav, and he is coming to meet you; with him are four hundred men." Ya‘akov became greatly afraid and distressed. He divided the people, flocks, cattle and camels with him into two camps, saying, "If ‘Esav comes to the one camp and attacks it, at least the camp that is left will escape." Then Ya‘akov said, "God of my father Avraham and God of my father Yitz'chak, Adonai , who told me, ‘Return to your country and your kinsmen, and I will do you good': I'm not worthy of all the love and faithfulness you have shown your servant, since I crossed the Yarden with only my staff. But now I have become two camps. Please! Rescue me from my brother ‘Esav! I'm afraid of him, afraid he'll come and attack me, without regard for mothers or children. You said, ‘I will certainly do you good and make your descendants as numerous as the grains of sand by the sea, which are so many they can't be counted.'" (ii) He stayed there that night; then he chose from among his possessions the following as a present for ‘Esav his brother: two hundred female goats and twenty males, two hundred female sheep and twenty males, thirty milk-camels and their colts, forty cows and ten bulls, twenty female donkeys and ten colts. He turned them over to his servants, every drove by itself, and said to his servants, "Cross over in front of me, and keep a space between each drove and the next one." He instructed the servant in front, "When ‘Esav my brother meets you and asks you, ‘Whose servant are you? Where are you going? And whose animals are these?' then you are to say, ‘They belong to your servant Ya‘akov, and they are a present he has sent to my lord ‘Esav; and Ya‘akov himself is just behind us.'" He also instructed the second servant, and the third, and all that followed the droves, "When you encounter ‘Esav, you are to speak to him in the same way, and you are to add, ‘And there, just behind us, is your servant Ya‘akov.'" For he said, "I will appease him first with the present that goes ahead of me; then, after that, I will see him myself — and maybe he will be friendly toward me." So the present crossed over ahead of him, and he himself stayed that night in the camp. He got up that night, took his two wives, his two slave-girls, and his eleven children, and forded the Yabok. He took them and sent them across the stream, then sent his possessions across; and Ya‘akov was left alone. Then some man wrestled with him until daybreak. When he saw that he did not defeat Ya‘akov, he struck Ya‘akov's hip socket, so that his hip was dislocated while wrestling with him. The man said, "Let me go, because it's daybreak." But Ya‘akov replied, "I won't let you go unless you bless me." The man asked, "What is your name?" and he answered, "Ya‘akov." Then the man said, "From now on, you will no longer be called Ya‘akov, but Isra'el; because you have shown your strength to both God and men and have prevailed." Ya‘akov asked him, "Please tell me your name." But he answered, "Why are you asking about my name?" and blessed him there. (iii) Ya‘akov called the place P'ni-El [face of God], "Because I have seen God face to face, yet my life is spared." As the sun rose upon him he went on past P'ni-El, limping at the hip. This is why, to this day, the people of Isra'el do not eat the thigh muscle that passes along the hip socket — because the man struck Ya‘akov's hip at its socket.
When Ya‘akov saw them, he said, "This is God's camp," and called that place Machanayim [two camps]. Haftarah Vayetze: Hoshea (Hosea) 12:13(12)–14:10(9) (A); 11:7–12:12(11) (S) B'rit Hadashah suggested reading for Parashah Vayetze: Yochanan (John) 1:43–51 Ya‘akov sent messengers ahead of him to ‘Esav his brother toward the land of Se‘ir, the country of Edom,
I have cattle, donkeys and flocks, and male and female servants. I am sending to tell this news to my lord, in order to win your favor." '"
You said, ‘I will certainly do you good and make your descendants as numerous as the grains of sand by the sea, which are so many they can't be counted.'"
two hundred female goats and twenty males, two hundred female sheep and twenty males,
Remember Avraham, Yitz'chak and Isra'el, your servants, to whom you swore by your very self. You promised them, ‘I will make your descendants as many as the stars in the sky; and I will give all this land I have spoken about to your descendants; and they will possess it forever.'"
"God is not a human who lies or a mortal who changes his mind. When he says something, he will do it; when he makes a promise, he will fulfill it.
Moreover, the Eternal One of Isra'el will not lie or change his mind, because he isn't a mere human being subject to changing his mind."
Heaven and earth will pass away, but my words will never pass away.
Gill's Notes on the Bible
Wherefore should the Egyptians speak and say,.... Those that remained, as the Targum of Jonathan, who were not drowned in the Red sea: a good man will be concerned for the honour and glory of God among the enemies of his people, that their mouths may not be opened to blaspheme the Lord and speak ill of his ways, see Joshua 7:9 and this is sometimes an argument with God himself, not to do that to his people they deserve, lest it should give occasion to the enemy to speak reproachfully, insult, and triumph, Deuteronomy 32:26
for mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth; that he brought them out of Egypt, not with a good but ill design; not to bring them into the land of Canaan, as they promised themselves, but to destroy them in the mountains; not to erect them into a great kingdom and nation, which should make a considerable figure in the world, but to cut them off from being a people at all: the mountains where they now were, were Sinai and Horeb, and there might be others thereabout, among which they were encamped: the Targum of Jonathan is,
"among the mountains of Tabor, and Hermon, and Sirion, and Sinai:''
turn from thy fierce wrath, and repent of this evil against thy people; not that there is any turning or shadow of turning with God, or any change of his mind, or any such passions and affections in him as here expressed; but this is said after the manner of men concerning him, when he alters the course of his dealings with men according to his unalterable will, and does not do the evil threatened by him, and which the sins of men deserve.
Barnes' Notes on the Bible
The faithfulness of Moses in the office that had been entrusted to him was now to be put to the test. It was to be made manifest whether he loved his own glory better than he loved the brethren who were under his charge; whether he would prefer that he should himself become the founder of a “great nation,” or that the Lord’s promise should be fulfilled in the whole people of Israel. This may have been especially needful for Moses, in consequence of his natural disposition. See Numbers 12:3; and compare Exodus 3:11. With this trial of Moses repeated in a very similar manner Numbers 14:11-23, may be compared the trial of Abraham Genesis 22:0 and of our Saviour Matthew 4:8-10.
Exodus 32:8
These be thy gods ... have brought - This is thy god, O Israel, who has brought ...
Exodus 32:10
Let me alone - But Moses did not let the Lord alone; he wrestled, as Jacob had done, until, like Jacob, he obtained the blessing Genesis 32:24-29.
Exodus 32:14
This states a fact which was not revealed to Moses until after his second intercession when he had come down from the mountain and witnessed the sin of the people Exodus 32:30-34. He was then assured that the Lord’s love to His ancient people would prevail God is said, in the language of Scripture, to “repent,” when His forgiving love is seen by man to blot out the letter of His judgments against sin (2 Samuel 24:16; Joel 2:13; Jonah 3:10, etc.); or when the sin of man seems to human sight to have disappointed the purposes of grace (Gen 6:6; 1 Samuel 15:35, etc.). The awakened conscience is said to “repent,” when, having felt its sin, it feels also the divine forgiveness: it is at this crisis that God, according to the language of Scripture, repents toward the sinner. Thus, the repentance of God made known in and through the One true Mediator reciprocates the repentance of the returning sinner, and reveals to him atonement.
Exodus 32:17-18
Moses does not tell Joshua of the divine communication that had been made to him respecting the apostasy of the people, but only corrects his impression by calling his attention to the kind of noise which they are making.
Exodus 32:19
Though Moses had been prepared by the revelation on the Mount, his righteous indignation was stirred up beyond control when the abomination was before his eyes.
Exodus 32:20
See Deuteronomy 9:21. What is related in this verse must have occupied some time and may have followed the rebuke of Aaron. The act was symbolic, of course. The idol was brought to nothing and the people were made to swallow their own sin (compare Micah 7:13-14).
Exodus 32:22
Aaron’s reference to the character of the people, and his manner of stating what he had done Exo. 5:24, are very characteristic of the deprecating language of a weak mind.
Exodus 32:23
Make us gods - Make us a god.
Exodus 32:25
Naked - Rather unruly, or “licentious”.
Shame among their enemies - Compare Psalms 44:13; Psalms 79:4; Deuteronomy 28:37.
Exodus 32:26-29
The tribe of Levi, Moses’ own tribe, now distinguished itself by immediately returning to its allegiance and obeying the call to fight on the side of Yahweh. We need not doubt that the 3,000 who were slain were those who persisted in resisting Moses. The spirit of the narrative forbids us to conceive that the act of the Levites was anything like an indiscriminate massacre. An amnesty had first been offered to all by the words: “Who is on the Lord’s side?” Those who were forward to draw the sword were directed not to spare their closest relations or friends; but this must plainly have been with an understood qualification as regards the conduct of those who were to be slain. Had it not been so, they who were on the Lord’s side would have had to destroy each other. We need not stumble at the bold, simple way in which the statement is made.
Exodus 32:29
Consecrate yourselves to day to the Lord ... - The margin contains the literal rendering. Our version gives the most probable meaning of the Hebrew, and is supported by the best authority. The Levites were to prove themselves in a special way the servants of Yahweh, in anticipation of their formal consecration as ministers of the sanctuary (compare Deuteronomy 10:8), by manifesting a self-sacrificing zeal in carrying out the divine command, even upon their nearest relatives.
Exodus 32:31
Returned unto the Lord - i. e. again he ascended the mountain.
Gods of gold - a god of gold.
Exodus 32:32
For a similar form of expression, in which the conclusion is left to be supplied by the mind of the reader, see Daniel 3:15; Luke 13:9; Luke 19:42; John 6:62; Romans 9:22. For the same thought, see Romans 9:3. It is for such as Moses and Paul to realize, and to dare to utter, their readiness to be wholly sacrificed for the sake of those whom God has entrusted to their love. This expresses the perfected idea of the whole burnt-offering.
Thy book - The figure is taken from the enrolment of the names of citizens. This is its first occurrence in the Scriptures. See the marginal references. and Isaiah 4:3; Daniel 12:1; Luke 10:20; Philippians 4:3; Revelation 3:5, etc.
Exodus 32:33, Exodus 32:34
Each offender was to suffer for his own sin. Compare Exodus 20:5; Ezekiel 18:4, Ezekiel 18:20. Moses was not to be taken at his word. He was to fulfill his appointed mission of leading on the people toward the land of promise.
Exodus 32:34
Mine Angel shall go before thee - See the marginal references and Genesis 12:7.
In the day when I visit ... - Compare Numbers 14:22-24. But though the Lord chastized the individuals, He did not take His blessing from the nation.
