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Hew thee two tables of stone like unto the first - In Exo 32:16 we are told that the two first tables were the work of God, and the writing was the writing of God; but here Moses is commanded to provide tables of his own workmanship, and God promises to write on them the words which were on the first. That God wrote the first tables himself, see proved by different passages of Scripture at the end of Exodus 32 (Exo 32:35 (note)). But here, in Exo 34:27, it seems as if Moses was commanded to write these words, and in Exo 34:28 it is said, And he wrote upon the tables; but in Deu 10:1-4 it is expressly said that God wrote the second tables as well as the first. In order to reconcile these accounts let us suppose that the ten words, or ten commandments, were written on both tables by the hand of God himself, and that what Moses wrote, Exo 34:27, was a copy of these to be delivered to the people, while the tables themselves were laid up in the ark before the testimony, whither the people could not go to consult them, and therefore a copy was necessary for the use of the congregation; this copy, being taken off under the direction of God, was authenticated equally with the original, and the original itself was laid up as a record to which all succeeding copies might be continually referred, in order to prevent corruption. This supposition removes the apparent contradiction; and thus both God and Moses may be said to have written the covenant and the ten commandments: the former, the original; the latter, the copy. This supposition is rendered still more probable by Exo 34:27 itself: "And the Lord said unto Moses, Write thou these words (that is, as I understand it, a copy of the words which God had already written); for After The Tenor (על פי al pi According To The Mouth) of…
Відкрити джерело ↗THE TABLES ARE RENEWED. (Exo. 34:1-35) the like unto the first--God having been reconciled to repentant Israel, through the earnest intercession, the successful mediation of Moses, means were to be taken for the restoration of the broken covenant. Intimation was given, however, in a most intelligible and expressive manner, that the favor was to be restored with some memento of the rupture; for at the former time God Himself had provided the materials, as well as written upon them. Now, Moses was to prepare the stone tables, and God was only to retrace the characters originally inscribed for the use and guidance of the people.
Відкрити джерело ↗And the Lord said unto Moses,.... Out of the cloudy pillar, at the door of the tabernacle, where he had been conversing with him in the most friendly manner, as related in the preceding chapter: hew thee two tables of stone like unto the first; of the same form, and of the same dimensions, and it may be of the same sort of stone, which perhaps was marble, there being great plenty of that kind on Mount Sinai. Now Moses being ordered to hew these tables, whereas the former were the work of God himself, as well as the writing, shows that the law was to be the ministration of Moses, and be ordained in the hand of him as a mediator, who had been praying and interceding for the people; and as a token of the reconciliation made, the tables were to be renewed, yet with some difference, that there might be some remembrance of their crime, and of their loss by it, not having the law on tables of stone, which were the work of God, but which were the work of man: and I will write upon these tables the words that were in the first tables which thou brakest; the writing of these was by the Lord himself, as the former, shows that the law itself was of God, though the tables were hewn by Moses, and that he would have it known and observed as such; and the same being written on these tables, as on the former, shows the unchangeableness of the law of God, as given to the people of Israel, that he would have nothing added to it, or taken from it; and the writing of it over again may have respect to the reinscribing it on the hearts of his people in regeneration, according to the tenor of the new covenant: the phrase, "which thou brakest", is not used as expressing any displeasure at Moses for that act of his, but to describe the former tables; and the breaking of them might not be the eff…
Відкрити джерело ↗When Moses had restored the covenant bond through his intercession (Exo 33:14), he was directed by Jehovah to hew out two stones, like the former ones which he had broken, and to come with them the next morning up the mountain, and Jehovah would write upon them the same words as upon the first, (Note: Namely, the ten words in Ex 20:2-17, not the laws contained in Exo 34:12-26 of this chapter, as Gthe and Hitzig suppose. See Hengstenberg, Dissertations ii. p. 319, and Kurtz on the Old Covenant iii. 182ff.) and thus restore the covenant record. It was also commanded, as in the former case (Exo 19:12-13), that no one should go up the mountain with him, or be seen upon it, and that not even cattle should feed against the mountain, i.e., in the immediate neighbourhood (Exo 34:3). The first tables of the covenant were called "tables of stone" (Exo 24:12; Exo 31:18); the second, on the other hand, which were hewn by Moses, are called "tables of stones" (Exo 34:1 and Exo 34:4); and the latter expression is applied indiscriminately to both of them in Deu 4:13; Deu 5:19; Deu 9:9-11; Deu 10:1-4. This difference does not indicate a diversity in the records, but may be explained very simply from the fact, that the tables prepared by Moses were hewn from two stones, and not both from the same block; whereas all that could be said of the former, which had been made by God Himself, was that they were of stone, since no one knew whether God had used one stone or two for the purpose. There is apparently far more importance in the following distinction, that the second tables were delivered by Moses and only written upon by God, whereas in the case of the former both the writing and the materials came from God. This cannot have been intended either as a punishment for the nation (Hengsten…
Відкрити джерело ↗The treaty that was on foot between God and Israel being broken off abruptly, by their worshipping the golden calf, when peace was made all must be begun anew, not where they left off, but from the beginning. Thus backsliders must repent, and do their first works, Rev 2:5. I. Moses must prepare for the renewing of the tables, Exo 34:1. Before, God himself provided the tables, and wrote on them; now, Moses mus hew out the tables, and God would only write upon them. Thus, in the first writing of the law upon the heart of man in innocency, both the tables and the writing were the work of God; but when those were broken and defaced by sin, and the divine law was to be preserved in the scriptures, God therein made use of the ministry of man, and Moses first. But the prophets and apostles did only hew the tables, as it were; the writing was God's still, for all scripture is given by inspiration of God. Observe, When God was reconciled to them, he ordered the tables to be renewed, and wrote his law in them, which plainly intimates to us, 1. That even under the gospel of peace and reconciliation by Christ (of which the intercession of Moses was typical) the moral law should continue to bind believers. Though Christ has redeemed us from the curse of the law, yet not from the command of it, but still we are under the law to Christ; when our Saviour, in his sermon on the mount, expounded the moral law, and vindicated it from the corrupt glosses with which the scribes and Pharisees had broken it (Mat 5:19), he did in effect renew the tables, and make them like the first, that is, reduce the law to its primitive sense and intention. 2. That the best evidence of the pardon of sin and peace with God is the writing of the law in the heart. The first token God gave of his reconciliation…
Відкрити джерело ↗34:1-35 God granted Moses’ request (33:18), showed Moses his goodness (34:1-9), and renewed the covenant (34:10-35). This renewal was a unilateral statement by God. God would indeed go with his people, maintaining his covenant promises even though they had broken the covenant (32:1-6) and deserved nothing better than death and abandonment. 34:1-3 God called Moses to come back up Mount Sinai with two new stone tablets. The restrictions for the rest of the people are like those made at first (see 19:12-13, 21-25).
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Єврейські та грецькі слова за цим уривком, із номерами Стронга — від openscriptures (CC BY-SA).
יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָמַר (ʼâmar, H559) — to say (used with great latitude) מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver פָּסַל (pâçal, H6458) — to carve, whether wood or stone שְׁנַיִם (shᵉnayim, H8147) — two; also (as ordinal) twofold לוּחַ (lûwach, H3871) — probably meaning to glisten; a tablet (as polished), of stone, wood or metal אֶבֶן (ʼeben, H68) — a stone רִאשׁוֹן (riʼshôwn, H7223) — first, in place, time or rank (as adjective or noun) כָּתַב (kâthab, H3789) — to grave, by implication, to write (describe, inscribe, prescribe, subscribe) דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause שָׁבַר (shâbar, H7665) — to burst (literally or figuratively)
Відкрити джерело ↗כּוּן (kûwn, H3559) — properly, to be erect (i.e. stand perpendicular); hence (causatively) to set up, in a… בֹּקֶר (bôqer, H1242) — properly, dawn (as the break of day); generally, morning עָלָה (ʻâlâh, H5927) — to ascend, intransitively (be high) or actively (mount); used in a great variety of… הַר (har, H2022) — a mountain or range of hills (sometimes used figuratively) סִינַי (Çîynay, H5514) — Sinai, mountain of Arabia נָצַב (nâtsab, H5324) — to station, in various applications (literally or figuratively) רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of…
Відкрити джерело ↗אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… עָלָה (ʻâlâh, H5927) — to ascend, intransitively (be high) or actively (mount); used in a great variety of… אַל (ʼal, H408) — not (the qualified negation, used as a deprecative); once (Job 24:25) as a noun, nothing רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… הַר (har, H2022) — a mountain or range of hills (sometimes used figuratively) צֹאן (tsôʼn, H6629) — a collective name for a flock (of sheep or goats); also figuratively (of men) בָּקָר (bâqâr, H1241) — beef cattle or an animal of the ox family of either gender (as used for plowing);… רָעָה (râʻâh, H7462) — to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively);… מוּל (mûwl, H4136) — properly, abrupt, i.e. a precipice; by implication, the front; used only adverbially…
Відкрити джерело ↗פָּסַל (pâçal, H6458) — to carve, whether wood or stone שְׁנַיִם (shᵉnayim, H8147) — two; also (as ordinal) twofold לוּחַ (lûwach, H3871) — probably meaning to glisten; a tablet (as polished), of stone, wood or metal אֶבֶן (ʼeben, H68) — a stone רִאשׁוֹן (riʼshôwn, H7223) — first, in place, time or rank (as adjective or noun) מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver שָׁכַם (shâkam, H7925) — literally, to load up (on the back of man or beast), i.e. to start early in the morning בֹּקֶר (bôqer, H1242) — properly, dawn (as the break of day); generally, morning עָלָה (ʻâlâh, H5927) — to ascend, intransitively (be high) or actively (mount); used in a great variety of… הַר (har, H2022) — a mountain or range of hills (sometimes used figuratively) סִינַי (Çîynay, H5514) — Sinai, mountain of Arabia יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God צָוָה (tsâvâh, H6680) — (intensively) to constitute, enjoin לָקַח (lâqach, H3947) — to take (in the widest variety of applications)
Відкрити джерело ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God יָרַד (yârad, H3381) — to descend (literally, to go downwards; or conventionally to a lower region, as the… עָנָן (ʻânân, H6051) — a cloud (as covering the sky), i.e. the nimbus or thunder-cloud יָצַב (yâtsab, H3320) — to place (any thing so as to stay); reflexively, to station, offer, continue קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,…
Відкрити джерело ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God עָבַר (ʻâbar, H5674) — to cross over; used very widely of any transition (literal or figurative; transitive,… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) רַחוּם (rachûwm, H7349) — compassionate חַנּוּן (channûwn, H2587) — gracious אָרֵךְ (ʼârêk, H750) — long אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) חֵסֵד (chêçêd, H2617) — kindness; by implication (towards God) piety; rarely (by opposition) reproof, or… אֶמֶת (ʼemeth, H571) — stability; (figuratively) certainty, truth, trustworthiness
Відкрити джерело ↗נָצַר (nâtsar, H5341) — to guard, in a good sense (to protect, maintain, obey, etc.) or a bad one (to conceal,… חֵסֵד (chêçêd, H2617) — kindness; by implication (towards God) piety; rarely (by opposition) reproof, or… אֶלֶף (ʼeleph, H505) — hence (the ox's head being the first letter of the alphabet, and this eventually used as… נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil פֶּשַׁע (peshaʻ, H6588) — a revolt (national, moral or religious) חַטָּאָה (chaṭṭâʼâh, H2403) — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or… נָקָה (nâqâh, H5352) — to be (or make) clean (literally or figuratively); by implication (in an adverse sense)… פָּקַד (pâqad, H6485) — to visit (with friendly or hostile intent); by analogy, to oversee, muster, charge, care… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… שִׁלֵּשׁ (shillêsh, H8029) — a descendant of the third degree, i.e. great grandchild רִבֵּעַ (ribbêaʻ, H7256) — a descendant of the fourth generation, i.e. great great grandchild
Відкрити джерело ↗מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver מָהַר (mâhar, H4116) — properly, to be liquid or flow easily, i.e. (by implication); to hurry (in a good or a… קָדַד (qâdad, H6915) — to shrivel up, i.e. contract or bend the body (or neck) in deference אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) שָׁחָה (shâchâh, H7812) — to depress, i.e. prostrate (especially reflexive, in homage to royalty or God)
Відкрити джерело ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) מָצָא (mâtsâʼ, H4672) — properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or… חֵן (chên, H2580) — graciousness, i.e. subjective (kindness, favor) or objective (beauty) עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) יָלַךְ (yâlak, H3212) — to walk (literally or figuratively); causatively, to carry (in various senses) קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… קָשֶׁה (qâsheh, H7186) — severe (in various applications) עֹרֶף (ʻôreph, H6203) — the nape or back of the neck (as declining); hence, the back generally (whether literal… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… סָלַח (çâlach, H5545) — to forgive עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil חַטָּאָה (chaṭṭâʼâh, H2403) — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or… נָחַל (nâchal, H5157) — to inherit (as a (figurative) mode of descent), or (generally) to occupy; causatively, to…
Відкрити джерело ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to… בְּרִית (bᵉrîyth, H1285) — a compact (because made by passing between pieces of flesh) עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application פָּלָא (pâlâʼ, H6381) — properly, perhaps to separate, i.e. distinguish (literally or figuratively); by… בָּרָא (bârâʼ, H1254) — (absolutely) to create; (qualified) to cut down (a wood), select, feed (as formative… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) גּוֹי (gôwy, H1471) — a foreign nation; hence, a Gentile; also (figuratively) a troop of animals, or a flight… קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… מַעֲשֶׂה (maʻăseh, H4639) — an action (good or bad); generally, a transaction; abstractly, activity; by implication,… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God יָרֵא (yârêʼ, H3372) — to fear; morally, to revere; caus. to frighten
Відкрити джерело ↗שָׁמַר (shâmar, H8104) — properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to,… צָוָה (tsâvâh, H6680) — (intensively) to constitute, enjoin יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… גָּרַשׁ (gârash, H1644) — to drive out from a possession; especially to expatriate or divorce פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֱמֹרִי (ʼĔmôrîy, H567) — an Emorite, one of the Canaanitish tribes כְּנַעַנִי (Kᵉnaʻanîy, H3669) — a Kenaanite or inhabitant of Kenaan; by implication, a pedlar (the Canaanites standing… חִתִּי (Chittîy, H2850) — a Chittite, or descendant of Cheth פְּרִזִּי (Pᵉrizzîy, H6522) — a Perizzite, one of the Canaanitish tribes חִוִּי (Chivvîy, H2340) — a Chivvite, one of the aboriginal tribes of Palestine יְבוּסִי (Yᵉbûwçîy, H2983) — a Jebusite or inhabitant of Jebus
Відкрити джерело ↗שָׁמַר (shâmar, H8104) — properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to,… כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to… בְּרִית (bᵉrîyth, H1285) — a compact (because made by passing between pieces of flesh) יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) מוֹקֵשׁ (môwqêsh, H4170) — a noose (for catching animals) (literally or figuratively); by implication, a hook (for… קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial…
Відкрити джерело ↗נָתַץ (nâthats, H5422) — to tear down מִזְבֵּחַ (mizbêach, H4196) — an altar שָׁבַר (shâbar, H7665) — to burst (literally or figuratively) מַצֵּבָה (matstsêbâh, H4676) — something stationed, i.e. a column or (memorial stone); by analogy, an idol כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to… אֲשֵׁרָה (ʼăshêrâh, H842) — Asherah (or Astarte) a Phoenician goddess; also an image of the same
Відкрити джерело ↗שָׁחָה (shâchâh, H7812) — to depress, i.e. prostrate (especially reflexive, in homage to royalty or God) אַחֵר (ʼachêr, H312) — properly, hinder; generally, next, other, etc. אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… קַנָּא (qannâʼ, H7067) — jealous
Відкрити джерело ↗Перехресні посилання
Інші уривки, які спільнота найчастіше пов'язує з цим. Торкнись, щоб прочитати.
І сталося, коли він набли́зився до табо́ру, то побачив теля те та та́нці... І розпали́вся гнів Мойсеїв, і він кинув табли́ці із рук свої́х, — та й розторо́щив їх під горою!..
І дав Він Мойсе́єві, коли закінчив говорити з ним на Сінайській горі, дві табли́ці свідо́цтва, табли́ці кам'яні́, писані Божим пальцем.
І був він там з Господом сорок день і сорок ночей, хліба не їв і води не пив. І написав на табли́цях слова Заповіту, — Десять Заповідей.
А табли́ці — Божа робота вони, а письмо — Боже письмо воно, ви́різьблене на табли́цях.