Exodo 34:7

Filipino Tagalog Bible

Parallel Translations

Filipino Cebuano Bible
7 Nagatipig sa mahigugmaong kalolot alang sa linibolibo, ug nagapasaylo sa pagkadautan, ug sa pagkamasukihon ug sa sala, ug nga sa walay bisan unsa nga paagi magapakamatarung sa dautan; nga nagadu-aw sa pagkadautan sa mga amahan sa ibabaw sa mga anak sa mga anak, sa ibabaw sa ikatolo ug sa ibabaw sa ikaupat nga kaliwatan.

Bible Verse Review
  from Treasury of Scripure Knowledge

Keeping: Exodus 20:6, Deuteronomy 5:10, Nehemiah 1:5, Nehemiah 9:32, Psalms 86:15, Jeremiah 32:18, Daniel 9:4

forgiving: Psalms 103:3, Psalms 130:4, Daniel 9:9, Micah 7:18, Matthew 6:14, Matthew 6:15, Matthew 12:31, Matthew 18:32-35, Luke 7:42, Luke 7:48, Acts 5:31, Acts 13:38, Romans 4:7, Romans 4:8, Ephesians 1:7, Ephesians 4:32, 1 John 1:9

that will by no means clear the guilty: The Hebrew nakkeh lo yenakkeh, has been rendered "Acquitting him who is not innocent." Nothing can more strongly express the goodness of God to frail mortals than this declaration, "which has been misunderstood and misinterpreted by all our translators." Exodus 23:7, Exodus 23:21, Numbers 14:18-23, Deuteronomy 32:35, Joshua 24:19, Job 10:14, Psalms 9:16, Psalms 9:17, Psalms 11:5, Psalms 11:6, Psalms 58:10, Psalms 58:11, Psalms 136:10, Psalms 136:15, Isaiah 45:21, Micah 6:11, Nahum 1:2, Nahum 1:3, Nahum 1:6, Romans 2:4-9, Romans 3:19-26, Romans 9:22, Romans 9:23, Hebrews 12:29, Revelation 20:15, Revelation 21:8

visiting: Exodus 20:5, Exodus 20:6

Reciprocal: Genesis 18:32 - I will not Leviticus 6:7 - make Leviticus 26:39 - and also Deuteronomy 4:31 - the Lord Deuteronomy 5:9 - visiting Deuteronomy 7:9 - the faithful 2 Samuel 24:14 - for his 1 Kings 8:32 - condemning 2 Kings 13:23 - the Lord 1 Chronicles 17:26 - thou art God 1 Chronicles 21:13 - great 2 Chronicles 30:9 - the Lord Ezra 10:2 - yet now there is hope Nehemiah 9:17 - gracious Nehemiah 9:31 - gracious Job 33:24 - Then Psalms 4:1 - have mercy upon me Psalms 51:1 - O God Psalms 62:12 - mercy Psalms 75:1 - for that Psalms 85:10 - Mercy Psalms 100:5 - and his truth Psalms 103:8 - merciful Psalms 111:4 - gracious Psalms 116:5 - Gracious Psalms 119:68 - good Psalms 143:2 - in thy sight Psalms 145:8 - Lord is gracious Isaiah 55:7 - for Isaiah 63:7 - according to his Ezekiel 18:23 - not that Joel 2:13 - for Jonah 4:2 - thou art Matthew 6:12 - forgive Matthew 7:11 - how Luke 1:50 - General Luke 5:21 - Who can Luke 7:47 - Her Romans 9:15 - I will have Ephesians 2:4 - who 1 Peter 5:10 - the God 1 John 4:8 - God is

Gill's Notes on the Bible

Keeping mercy for thousands,.... In his own heart, in his purposes and decrees, in his counsels and covenant, in his Son, with whom he keeps it for ever, and for all in him, Psalms 89:28 and they are many who are ordained to eternal life, for whom Christ gave his life a ransom, and for whom his blood was shed for the remission of their sins; and whom he justifies by his knowledge, and at last brings to glory as the great Captain of their salvation; these are even a number which no man can number. All the Targums render it to a thousand generations; and Jarchi interprets of two thousand generations. The first letter in the word, rendered "keeping", is longer than is usual, in the Hebrew text; which, according to the Jews h, denotes the largeness of the grace of God, its great extent and long continuance:

forgiving iniquity, and transgression, and sin; the word used signifies a lifting it up, and taking it away: thus Jehovah has taken it from the sinner, and put it on his Son, who has borne it, and made satisfaction for it; and in so doing has taken it quite away, so as to be seen no more; and, through the application of his blood to the conscience of a sinner, it is taken away from thence, and removed as far as the east is from the west; from whence it appears, that it is in Christ, and for his sake, that God forgives sin, even through his blood, righteousness, sacrifice, and satisfaction; and this forgiveness is of all sin, of all sorts of sin, original or actual, greater or lesser, public or private, open or secret, of omission or commission, of heart, lip, and life. The Jews sometimes distinguish these three words; "iniquity", they say, signifies sins through pride and presumption; "transgression" intends rebellions against God; and "sin", what is committed through error and mistake i; and much to this sense is Jarchi's interpretation of these words; they no doubt include all manner of sin, which God for Christ's sake forgives:

and will by no means clear [the guilty]; without a full and proper satisfaction to justice; which is provided in Christ, whom God has set forth to be the propitiation for sin, to declare his righteousness, that he might appear to be just, while he justifies and pardons those that believe in Jesus; otherwise all the world are guilty before God, and none would be cleared; but those for whom satisfaction is made, and a righteousness wrought out, they are cleared, acquitted, and discharged, and they only: or "though he will by no means let it go unpunished" k; that is, sin, expressed by the several words preceding; and so to this purpose is this phrase translated in

Jeremiah 30:11 and the meaning is, that though God pardons sin, all manner of sin, and so displays his grace and mercy, yet he takes care of the honour of his justice, and never suffers any sin to go unpunished, either on the sinner, or on the surety. Pardon of sin always proceeds upon the redemption that is through the blood of Christ, and is a branch of it, see Romans 3:24. Some understand these words as relating not to the justice, but to the mercy and goodness of God; and render the words, either "in extirpating he will not extirpate", as Maimonides l; and as Jonathan translates the same phrase in Jeremiah 30:11 "in destroying I will not destroy"; and so De Dieu here, "in emptying he will not empty", or destroy; and this sense is thought to be most agreeable to the prayer of Moses, and the promise of God, that his goodness and glory should pass before him, to which the other sense seems contrary; but the justice of God is as much his glory, and in it lies his goodness, as well as his grace and mercy; besides, the following words cannot be thought to be so expressive of the grace, and mercy, and goodness of God, but of his punitive justice, and so the objection would still remain:

visiting the iniquity of the fathers upon the children, and upon the childrens' children, unto the third and to the fourth [generation]; Jeremiah 30:11- :.

h Vid. Buxtorf. Tiberiad. c. 14. p. 38. i Maimon. Bartenora in Misn. Yoma, c. 4. sect. 2. k ונקה לא ינקה "et impunita minime dimittens", Tigurine version "et non exercens impunitatem", Coccei Lexic. in voce נקה. l Moreh Nevochim, par. 1. c. 54.

Barnes' Notes on the Bible

This was the second revelation of the name of the God of Israel to Moses. The first revelation was of Yahweh as the self-existent One, who purposed to deliver His people with a mighty hand Exodus 3:14; this was of the same Yahweh as a loving Saviour who was now forgiving their sins. The two ideas that mark these revelations are found combined, apart from their historical development, in the second commandment, where the divine unity is shown on its practical side, in its relation to human obligations (compare Exodus 34:14; Exodus 20:4). Both in the commandment and in this passage, the divine love is associated with the divine justice; but in the former there is a transposition to serve the proper purpose of the commandments, and the justice stands before the love. This is strictly the legal arrangement, brought out in the completed system of the ceremonial law, in which the sin-offering, in acknowledgment of the sentence of justice against sin, was offered before the burnt-offering and the peace-offering. But in this place the truth appears in its essential order; the retributive justice of Yahweh is subordinated to, rather it is made a part of, His forgiving Love (see Exodus 32:14 note). The visitation of God, whatever form it may wear, is in all ages the working out purposes of Love toward His children. The diverse aspects of the divine nature, to separate which is the tendency of the unregenerate mind of man and of all paganism, are united in perfect harmony in the Lord Yahweh, of whom the saying is true in all its length and breadth, “God is love” 1 John 4:8. It was the sense of this, in the degree to which it was now revealed to him, that caused Moses to bow his head and worship Exodus 34:8. But the perfect revelation of the harmony was reserved for the fulness of time when “the Lamb slain from the foundation of the world” Revelation 13:8 was made known to us in the flesh as both our Saviour and our Judge.

Clarke's Notes on the Bible

Verse Exodus 34:7. That will by no means clear the guilty — This last clause is rather difficult; literally translated it signifies, in clearing he will not clear. But the Samaritan, reading לו lo, to him, instead of the negative lo, not, renders the clause thus: With whom the innocent shall be innocent; i.e., an innocent or holy person shall never be treated as if he were a transgressor, by this just and holy God. The Arabic version has it, He justifies and is not justified; and the Septuagint is nearly as our English text, και ου καθαριει τον ενοχον, and he doth not purify the guilty. The Alexandrian copy of the Septuagint, edited by Dr. Grabe, has και τον ενοχον καθαρισμῳ ου καθαριει, and the guilty he will not cleanse with a purification-offering. The Coptic is to the same purpose. The Vulgate is a paraphrase: nullusque apud te per se innocens est, "and no person is innocent by or of himself before thee." This gives a sound theologic sense, stating a great truth, That no man can make an atonement for his own sins, or purify his own heart; and that all have sinned and come short of the glory of God.