Pulpit on Exodus 34:27-35

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EXPOSITION FINAL DESCENT OF MOSES FROM SINAI . The covenant having been renewed, Moses prepared to descend, having first however received a command to commit to writing the words of this second covenant ( Exodus 34:27 ). He received back the tables from God, inscribed with the Ten Commandments, and after a stay in Sinai of equal duration with the former one ( Exodus 34:28 ), descended, having the tables in his hands. He was not aware that the skin of his face had become radiant ( Exodus 34:29 ), and first learnt the fact by the rulers being afraid to come near him ( Exodus 34:30 ). After conversing with them and with the people he resolved to "put a vail on his face" ordinarily, only taking it off when he "went in before the Lord" into the "tent of meeting," and when, having received a message from the Lord to the people, he came out to deliver it. Exodus 34:27 Write thou these words . Literally, "write thee these words"— i.e; "write them for thyself and for thy people." According to the tenor of these words have I made a covenant . That is, "the covenant on my part is conditional on the observance of these words on the part of Israel." The "words" intended are those of Exodus 34:10-26 . Exodus 34:28 He was there with the Lord forty days and forty nights . As on the former occasion ( Exodus 24:18 ). The patience and faith of the people was tested by this second long delay. Happily, they stood the test; and on Moses' final descent from Sinai the Israelites were found expectant and obedient ( Exodus 34:30-32 ). He did neither eat bread nor drink water . This was so also on the former occasion ( Deuteronomy 9:9 ), though it is not mentioned in Exodus. The near presence of God sustained the vital powers and made food unnecessary. Moses, Elijah ( 1 Kings 19:8 ), and our Lord have alone accomplished a fast of this duration. Modern parodies are not held by scientific men to belong to the category of established facts. He wrote upon the tables . It has been argued from this expression that Moses wrote the words on the second tables; and it would be natural so to understand the passage, had nothing else been said on the subject. But in verse 1 we are told that "God said, I will write upon these tables;" and the same is repeated in Deuteronomy 10:2 . Moreover in Deuteronomy 10:4 , it is distinctly declared "He" ( i.e. God) "wrote on the tables according to the first writing." We must therefore regard "he" in this passage as meaning "the Lord," which is quite possible according to the Hebrew idiom. Exodus 34:29 The skin of his face shone while he talked with him . Rather, "through his talking with him." The glory of God, as revealed to Moses on this occasion, caused his face to become henceforth radiant. Compare the effect of the transfiguration ( Matthew 17:2 ). The Vulgate wrongly translates haran , "to shine," as if it were derived from keren , "a horn"—whence the painters of mediaeval times commonly represent Moses as horned. St. Paul's words ( 2 Corinthians 3:7 ) are conclusive as to the true meaning. Exodus 34:30 They were afraid . They shrank from Moses, as if he were more than man. (Compare Ezekiel 1:28 ; Revelation 1:17 .) Perhaps they thought that what they saw was his spirit. Exodus 34:31 Moses called unto them . Moses bade them approach—no doubt assured them that there was no cause for fear (cf. Luke 24:38 , Luke 24:39 )—and by his manner and familiar voice dispelled their fears and re-assured them. Aaron and all the rulers … returned unto him . Apparently, in their alarm they had drawn back. Being re-assured, they "returned." Exodus 34:32 All that the Lord had spoken. "All," i.e; "that the Lord had commanded him to enjoin upon them"—especially the precepts in Exodus 34:10-26 —not all that he had heard from God in the space of forty days and forty nights. Exo 34:33 -36 Till Moses had done speaking with them . The Hebrew text will not bear this rendering. All the ancient versions ( LXX . Vulg. Syr. etc.) and the Targums agree that the meaning is—"when Moses had done speaking, he put a veil on his face." And this agrees with the plain meaning of Exodus 34:34 and Exodus 34:35 , which are to be taken connectedly. Moses first delivered his message with face unveiled, then he veiled himself, and thenceforth he wore a veil at all times except when he sought the Divine presence in the "tent of meeting" or the tabernacle, and when he delivered to the people any message sent them from God by him. He wore the veil ordinarily to prevent them from being dazzled. He took it off when he entered the tabernacle, that the Divine presence might shine fully on him and renew his strength. He kept it off when he returned, if he had any message to the people, until he had delivered it, in order the more fully to authenticate the message and shew to the people that it was from God. Then the children of Israel saw the face of Moses, that the skin of Moses' face shone ( Exodus 34:35 ). Having discharged himself of the message intrusted to him, he once more covered himself, and continued veiled until he again entered the tabernacle. The only objection that can be taken to this exegesis is derived from 2 Corinthians 3:7-16 , which has been thought to imply that Moses wore the veil whenever he was in the sight of the people. But the passage does not really assert any such thing. It is quite enough for the argument, that under the old covenant a veil had been worn to conceal some of its glory. This concealment St. Paul contrasts with the openness of Christianity ( 2 Corinthians 3:13 , 2 Corinthians 3:18 ); while at the same time he argues that it may be viewed as typical of that blindness and darkness which was characteristic of the Jewish nation of his day. HOMILETICS Exodus 34:29 , Exodus 34:30 , Exodus 34:35 The shining of Moses' face. This strange phenomenon, one of the distinctive marks which most closely assimilate the Jewish with the Christian lawgiver, is well worthy of our attentive consideration. I. AS TO ITS ORIGIN . Admission to the Divine presence within the cloud had not, on the former occasion, left any such visible trace. It cannot, therefore, be ascribed simply to communion with God for a period of a certain duration. We must endeavour to see how the second sojourn in Sinai was differentiated from the first, if we would discover the real cause of the wonder. Now the difference was mainly this: that Moses in the interval had been severely tried, and had emerged from the trial better, purer, fitter for close intercourse with the Supreme. He had shown zeal, fervour, promptness, in checking the revolt against Jehovah; he had shown a spirit of extraordinary self-sacrifice in refusing to become the sole male progenitor of a people whom God would substitute for the existing Israel ( Exodus 32:10 ), and in offering himself as an atonement for the people's sins ( Exodus 32:32 ); and he had shown that persistent importunity in kindly intercession for others ( Exodus 33:12-16 ) with which God is especially pleased. Under these circumstances—thus elevated above his former self—he had been admitted, not only to a second conference of forty days' duration, but also to a special vision—never vouchsafed to any but him—of the Divine glory (Exo 33:8 -28; Exodus 34:5 , Exodus 34:6 ). The radiance that rested on his face is ascribed especially to his long "talk" with God ( Exodus 34:29 ); but we can scarcely doubt that a portion of it was due to the transcendent vision which passed before him prior to the forty days' conference. The brightness then shed upon his face increased from day to day during the long and close communion closer now than before, from his greater fitness; and he, "with open face beholding the glory of the Lord, was changed into the same image from glory to glory" ( 2 Corinthians 3:18 ), until his countenance was such that it could not be steadfastly beheld for long; and he, in mercy to his people, veiled it. II. AS TO ITS EFFECT . 1 . Its immediate effect was to alarm. "Aaron and the elders were afraid to come nigh him." The unknown and unexpected is always fearful to man; and this was a novelty which might well startle. What did the sight portend? Certainly, an increase of supernatural power. Would this power be used to punish and avenge? Would the radiance burn like fire, or scathe like the thunder-bolt? They could not tell. Knowing their own sinfulness, they trembled, conscience making cowards of them, as it does of us all. And they feared to approach—nay, they drew back—perhaps fled. 2 . Its after effect was to increase Moses' authority. The glow was a perpetual credential of his Divine mission. Like the moon, it witnessed, whenever seen, to the absent sun. Always beheld, whenever Moses had any new orders to give, it was a sanction to his entire legislation, and caused the laws which were least palatable to be accepted without resistance. Though it did not prevent partial revolts, it kept the bulk of the nation faithful to their leader for forty years. Even when they did not see the brightness, the veil that hid it showed that it was there. Its presence could never be forgotten. Moses was exalted by it into a condition half-Divine, half-human; and was felt to be marked out by Heaven as the supreme chief of the nation. III. AS TO ITS INTENT . Its intent would seem to have been— 1 . To strengthen and support Moses in his difficult position as leader of a wayward and "stiff-necked" people. 2 . To impress the people, and render them more submissive and obedient. (See the preceding section.) 3 . To symbolise the great truth, that by drawing near to God, by communion with him, we become like him—like him and ever more like; changing "from glory to glory;" reflecting his attributes, as snow-summits reflect the sunset; receiving from him a real effluence, which shows itself in our lives, in our acts, in our very features. There is in the countenances of God's most advanced servants a brightness, a gladness, a beaming radiance, which can come only of long communion with him, and which is a sensible evidence, to those who "have eyes to see," that they are indeed his friends, his favoured ones. The best artists—Perugino, Francia, Rafaelle sometimes, Fra Angelico, Fra Bartolomeo, Bellini, Luini, Basaiti—express this in their pictures. But it is not a grace that has passed away. The eye that has true spiritual vision may still see among those who walk the earth faces with such unmistakable glow of true piety upon them as marks their owners for God's friends, Christ's loved ones, souls constant in their communion with him who is "the Light of the world," and "in whose light we shall see light." Exodus 34:33-35 The symbolism of the veil. The veil upon Moses' face shrouded the glory of his countenance from Israel, except at such times as he spake to them the commands of God. So God himself shrouds his glory from us ordinarily, and only at rare intervals, when he would impress us most deeply, lifts the veil and lets the brightness flash forth. So Christ, when he came on earth, emptied himself of the glory which he had with the Father, hid it away, and seldom let it be seen. Tenderness and compassion for man's weakness is the cause of the concealment in such case. Human nature, while we are in the flesh, cannot bear the blinding light of Divine glory, any more than the eye can bear to gaze upon the noonday sun. The veil was thus, primarily, a token of Moses' love for Israel; but it was also a token of many other things besides; e.g. — I. OF THE DARKNESS AND MYSTERY IN WHICH DIVINE TRUTH WAS SHROUDED UNDER THE MOSAICAL DISPENSATION . The Trinity, the Incarnation, the Atonement, Justification, Sanctification, even Immortality—all the great doctrines which constitute the heart and kernel of true religion, though in a certain sense contained in Mosaism, were concealed, hidden away, wrapt in a veil. Men "saw through a glass darkly" fewer or more of these truths—had, that is, some dim conception of them, but saw none of them clearly till they were "brought to light" by the Gospel. "Lord, now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation ," said holy Simeon, when he looked upon the Lord, then first having made plain to him what had been darkness and cloud previously. Much of the Divine scheme of mail's salvation had been a mystery even to angels until it was revealed to them by and through the Church ( Ephesians 3:4-10 ). When Christ came, and lived, and preached, "the people which sat in darkness saw great light, and to them which sat in the region and shadow of death light sprang up" ( Matthew 4:16 ). A solemn thought to Christians that this is so; for responsibility is in proportion to the light vouchsafed. "He that despised Moses' law died without mercy under two or three witnesses. Of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God?" ( Hebrews 10:28 , Hebrews 10:29 ). II. OF THE BLINDNESS WHICH LIES PERMANENTLY UPON THE HEARTS AND MINDS OF THE JEWS . The veil of obstinate unbelief has so shrouded, and still so shrouds, the intelligence of the race, that, though Moses is read to them every Sabbath day, and the words of the prophets are continually sounded in their ears, they cannot see or understand. Still they remain "fools and slow of heart to believe all that the prophets have spoken" ( Luke 24:25 ). Like the Ethiopian eunuch, they "understand not what they read" ( Acts 8:31 ); but, unlike him, they will not accept guidance. "The veil is upon their heart" ( 2 Corinthians 3:15 ). Christians should ever pray that the time may come, and come speedily, when "the veil shall be taken away" ( 2 Corinthians 3:16 ), and so "all Israel be saved" ( Romans 11:26 ). Hopeless as the task seems, Christians should still labour for the conversion of the eight millions of Jews dispersed throughout the world. Christians should beware lest they themselves, by their sinful lives, intensify and prolong the blindness of Israel, pressing the veil down upon the brows that otherwise might have cast it off, and dimming the brightness of the Gospel of Christ that otherwise might have pierced through the veil's folds, and have given sight to the shrouded eyes. HOMILIES BY J. ORR Exodus 34:29-35 The shining face. Consider— I. THE SHINING OF MOSES ' FACE ( Exodus 34:29 , Exodus 34:30 ). (1) A result of personal communion. (2) A symbol of the glory of his dispensation ( 2 Corinthians 3:7 ). (3) A foreshadowing of the transfiguration ( Matthew 17:1-8 ). (4) Partly a consequence of inward mental exaltation (cf. Acts 6:15 ). Communion with God, vision of Jesus, the joy of salvation, fulness of spiritual life, make both face and character to shine (cf. 2 Corinthians 3:18 ). II. THE FEAR OF THE PEOPLE ( Exodus 34:30 ). The beauty of the glory had something of terror in it. Symbol of the dispensation—"a ministration of death" ( 2 Corinthians 3:7 ). See sermon by Dr. John Ker on Moses and Stephen—"The Old Testament and the New". III. THE VEIL (verses 31-33). The notable fact is that Moses did not veil his face during the time when veiling might seem to be most required, viz; while speaking to the people. The commandments were delivered with the face unveiled. When he had "done" speaking, Moses put this screen before it. The act, therefore, must be taken as symbolic. A symbol— 1 . Of the veiled character of the dispensation —types, carnal ordinances, "broken lights," etc. Its "end" was not manifest. 2 . Of the veiled hearts of the people . This kept them from perceiving even what might have been seen (cf. 2 Corinthians 3:12-18 ). The Gospel, in contrast with the law, is an unveiled system ( 2 Corinthians 3:14 ). Preachers of the gospel, bearing this in mind, should use" great plain-hess of speech" (verses 11, 12). The later system provides further for the removal of the veil from the heart (verses 16, 17). It ministers "the Spirit." IV. THE VEIL TAKEN OFF ON ENTERING THE SANCTUARY (verses 34, 35). "When Moses went in before the Lord," etc. Again symbolic— 1 . Of what is necessary for the removal of the veil from the heart . It must "turn to the Lord" ( 2 Corinthians 3:16 ). The instant it does so the veil will be taken away (verse 16). 2 . Of the privilege of Christian believers . They are admitted to gaze "with unveiled face" on the "glory of the Lord" (verse 18). V. RESEMBLANCES AND CONTRASTS . Compare and contrast the privilege of Moses with that now enjoyed by believers in Christ ( 2 Corinthians 3:18 ). 1 . Resemblances . (1) Both have a vision of the divine glory. (2) Both are admitted to gaze upon it with face "unveiled." (3) On both the vision exercises a transforming influence. (4) Both must "go in" to the divine presence in order to obtain it. 2 . Contrasts . (1) It is a higher glory which is revealed in Christ. (2) That, the privilege of one man; this , the privilege of all —"we all." (3) That, an external transfiguration; this, spiritual. (4) That, a transitory glory; this, permanent and progressive. "From glory to glory."— J . O . HOMILIES BY D. YOUNG Exodus 34:29-35 The shining of Moses' face. I. THE PHENOMENON ITSELF . The skin of Moses' face shone. As to the precise manner of this shining, it is of course vain to speculate; but we may be tolerably certain it was not anything in the way of a mere reflection from a mirror. It must surely have been the shining out for a little while of some glorious gift which had entered, if one may say so, into the bodily constitution of Moses. There may be some connection of this glory with the miraculous sustaining of his life without the eating of bread, or the drinking of water. Thus we are led to consider what wondrous capabilities there may be in matter, capabilities beyond our present knowledge to conceive. Even with unorganised matter, man himself has been able to do much. And the God of the physical universe has shown us how many wonders, beauties, and enjoyments rise out of matter under the power of vital action. Think of all that is exquisite in form, colour, and fragrance in plant-life. Think of the refinement which distinguishes the face of a cultivated man from that of some embruted savage. Think of that best of all charms visible in the face of one who is truly good. Then think, on the other side, of the degradations of matter. Think of the physical results of sottishness and sensuality. Think of the putrescence and corruption which seem to dominate a body when its principle of life has passed away. We shall then feel how, beyond anything we can at present conceive, there may be on the one hand an exaltation of matter, and on the other a degradation of it. II. THE UNCONSCIOUSNESS OF MOSES . He wist not that the skin of his face shone in this way. Of some change within him during the time when he was with God in the mount, he was doubtless conscious. He may have felt himself getting a clearer view of Jehovah's purposes, and a heartier fellow-feeling with respect to them. He may have felt himself conscious of a remarkable approach to inward holiness and purity; but of this outward and visible expression of it he knew nothing at all. That which was intolerable to his deeply-polluted brethren, so much alienated in heart from God, was utterly unperceived by him. Thus effectually separated from his brethren, the separation came from no pretension of his own, but from an inevitable confession made by those who once and again tried to repudiate him. He who is filled with the spirit of God becomes more glorious than he can imagine. And from those who live near to God, we may be sure there goes out an influence, which, though they themselves be utterly unconscious of it, is yet most mighty in its effect on others. As Moses came down from the mountain, he would be anxiously thinking how he could convey to the people some sense of that which he himself had been privileged to see. He may have despaired of putting into words the impression made on his mind; but now behold God has taken the matter into his own hands. When we take care to keep right Godwards , God will take care that we are kept right and powerful manwards . Our greatest impression upon men is to be made, not by that which we are labouring to achieve, but by that which we achieve unconsciously, when we become as much as possible mere instruments of the wisdom and power coming from above. III. THE CONDUCT OF THE PEOPLE . It is not made clear as to whether the people were unable to gaze upon the splendour of Moses' face through the excess of light which radiated thence, or whether they were filled with superstitious terror because one who hitherto had looked but as themselves had become so changed in appearance. Probably the latter way of accounting for their conduct comes nearest to the truth. They were afraid of Moses, much as the disciples were of Jesus when they saw him walking on the lake and thought it was an apparition. Hence we have another instance of how men, whom God made to be so near to him, yet through their alienation from him, and constant immersion in earthly concerns, start back when there is some overwhelming manifestation of the unearthly and the divine. Presence of mind is lost just when presence of mind would be most helpful. Moses put on the veil in necessary toleration of human weakness; but we should always read of such necessities with a feeling of humiliation. In only too many things these ungodly Israelites are our representatives. God, who is our benefactor, cannot reveal himself in all his glory, because of our weakness. When God honoured and enriched the mediator Moses by putting a divine splendour into his countenance, as he came down among men with the laws of a holy and a happy life, this very splendour became a cause of abject terror rather than of confidence and gladness. Yet when the final Mediator came, full of grace and truth, men rushed to the other extreme. They could see no divinity and authority, and in their contempt and presumption, put the Mediator to death. It is very difficult for men to make a right estimate of the outward shows of things.— Y . HOMILIES BY J. URQUHART Exodus 34:28-35 Fellowship with God and its fruits. I. COMMUNION WITH GOD . 1 . The length of his sojourn—forty days and forty nights. Time sped unmarked in the presence and fellowship of God. The future glory an untiring joy. The redeemed serve him day and night in his temple. 2 . Lower wants were forgotten: "he did neither eat bread nor drink water." The need of the body was unfelt in the satisfying of the desires of the spirit. "In thy presence is fulness of joy." To escape from temptation we have only to enter into the presence of God and to let the eye rest upon his glory. II. MAN GLORIFIED THROUGH COMMUNION . 1 . The descent of Moses, radiant with the glory of God, the type of Jesus in his coming again the second time without sin unto salvation. 2 . A prophecy of the after glory of them who believe. "They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever." "We shall be like him, for we shall see him as he is." 3 . An example of the present glory of those who have fellowship with him who is light. We are "light in the Lord." 4 . Its effect upon the worldly and the sinful. They were afraid to come nigh. It awakens conscience. It proves the reality of the Unseen. It reveals the distance between the soul and God. III. THE VEILING OF MOSES ' FACE . He was unconscious of the glory: "he wist not that his face shone." The vision of God is ever accompanied with lowly self-judgment. 2 . It was not worn ostentatiously. We may not boast of our nearness to God. Vanity in the Divine life is an impossibility. 3 . The glory was veiled in accordance with the dispensation which alone these men were able to receive. The whole law with its types and shadows was a veiling of the sun of righteousness, and the redemption glory. We must meet men where they are that they may be led to God. The Apostle who spoke "wisdom among them that were perfect" knew how to give milk also to babes in Christ and to speak to the carnal.— U . HOMILIES BY G. A. GOODHART Exodus 34:29 Moses wist not that the skin of his face shone while he talked with him. His face "shone"—literally, "shot out rays"—as we say, was irradiated , became radiant . Notice: I. THE CAUSE OF THE PHENOMENON . "Talked with him." Self had been forgotten in communion with Jehovah, in hearing him and attending to his utterances. It is from such communion as this that the radiant countenance results. 1 . What the communion is . God a Spirit. Communion must be spiritual The fleshly face cannot directly reflect spiritual light, that light "which never was on sea or land." Spirit is kindled by spirit, the human by the Divine, when spirit meets with spirit and realizes the sympathy which exists between them. 2 . What the communion does . The illuminated spirit, reflecting God, kindled into brilliancy by his light, cannot but shine out through the fleshly envelope which shrouds it. [Illustration: As opaque porcelain shade to lamp, so is the body to the spirit; light the lamp, illuminate the spirit, and the shade, in either case, becomes radiant.] If you would have a happy face, a radiant countenance, you must first have an illuminated spirit. That can only be gained from the Fount of light in and through communion with God. II. UNCONSCIOUSNESS OF THE SUBJECT OF THE PHENOMENON . "Wist not." His face was radiant, but Moses knew nothing of it. His mind was so full of God that his attention was drawn off from all thought of his appearance. Notice: 1 . All sincerity forgets egotism ( F . W . Robertson). Attention is a fixed quantity; to fix it on God is to draw it off from self [cf. a lock on a river; open the flood-gates of communion and the level of self-love is soon lowered]. 2 . Radiancy cannot be obtained by trying for it . If aim in prayer is to increase self-glory, it cannot succeed. God first; God all in all; then comes the illumination, and the light flows forth. Self lost in God [cf. wick saturated with oil] before we can ray out the light of God. How many selfish prayers are offered, and the countenances of those who offer them are often anything but radiant! The puritanical cast of countenance repels by its gloom rather than by its brilliancy. The best prayer is that which rises from communion; which seeks first, as in Christ's model prayer, that God's name may be hallowed, and his kingdom come, and his will be done, before going on further to seek satisfaction for personal needs. Conclusion .—Do you want to have a radiant face? The best way is not to think about it. Lose self, as Moses did, in communion with God; then your face will be radiant, though you know it not.— G . return to ' Top of Page ' Exodus Exo 33 Exodus Exo Exodus Exo 35 Footnotes: Copyright Statement These files are public domain. Text Courtesy of BibleSupport.com . Used by Permission. Bibliographical Information Exell, Joseph S; Spence-Jones, Henry Donald Maurice. "Commentary on Exodus 34". 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Timothy",url:"2-timothy",abbr:"2Ti",sl:"2ti",ch:[1,2,3,4]},{num:55,name:"Titus",url:"titus",abbr:"Tit",sl:"tit",ch:[1,2,3]},{num:56,name:"Philemon",url:"philemon",abbr:"Phm",sl:"phm",ch:[1]},{num:57,name:"Hebrews",url:"hebrews",abbr:"Heb",sl:"heb",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13]},{num:58,name:"James",url:"james",abbr:"Jas",sl:"jas",ch:[1,2,3,4,5]},{num:59,name:"1 Peter",url:"1-peter",abbr:"1Pe",sl:"1pe",ch:[1,2,3,4,5]},{num:60,name:"2 Peter",url:"2-peter",abbr:"2Pe",sl:"2pe",ch:[1,2,3]},{num:61,name:"1 John",url:"1-john",abbr:"1Jn",sl:"1jo",ch:[1,2,3,4,5]},{num:62,name:"2 John",url:"2-john",abbr:"2Jn",sl:"2jo",ch:[1]},{num:63,name:"3 John",url:"3-john",abbr:"3Jn",sl:"3jo",ch:[1]},{num:64,name:"Jude",url:"jude",abbr:"Jud",sl:"jude",ch:[1]},{num:65,name:"Revelation",url:"revelation",abbr:"Rev",sl:"re",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22]}]; var 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keys=t.split(',');keys.forEach(function(key){if(key==='com'){_ts_loadCom();}if(key==='bib'){_ts_loadBib();}});} function _ts_loadCom(){var commEl=document.querySelector('.commentary');comsec=commEl?commEl.getAttribute('data-com-sec'):'';comlang=commEl?commEl.getAttribute('data-com-lang'):'';comabbr=commEl?commEl.getAttribute('data-com-abbr'):'';var qs='bk='+encodeURIComponent(cur_com_bn)+'&ch='+encodeURIComponent(cur_com_cn)+'&vs='+encodeURIComponent(cur_com_vs)+'&cs='+encodeURIComponent(comsec)+'&cl='+encodeURIComponent(comlang)+'&ca='+encodeURIComponent(comabbr);fetch('/cgi-bin/bible/getBible_data.cgi?'+qs).then(function(r){return r.text();}).then(function(text){var doc=new DOMParser().parseFromString(text,'text/xml');var sn=_ts_xmlSplit(doc,'sn');var sa=_ts_xmlSplit(doc,'sa');var sf=_ts_xmlSplit(doc,'sf');for(var i=0;i u?o(n,r,t,e,u+1):0:0==i?1:-1}(o,n,r,t,0)})} var TS_PARENT_MODE={commentary:'section',translation:'language',chapter:'book',verse:'chapter'}; function _ts_isPerVerseUrl(path){var slash=path.lastIndexOf('/');if(slash =stem.length-1){return false;}return _ts_isAllDigits(stem.substring(0,dash))&&_ts_isAllDigits(stem.substring(dash+1));} function _ts_isAllDigits(s){if(!s||!s.length){return false;}for(var i=0;i 57){return false;}}return true;} function _ts_buildOverlay(){document.documentElement.style.overflowY='hidden';document.body.style.overflowY='hidden';updateSizes('470','650');var overlay=_ts_el('div',{cls:'overlayMaster',style:{top:curTop+'px',left:curLeft+'px',width:'100%',height:'100%'}});document.body.appendChild(overlay);var popup=_ts_el('div',{cls:'popupDiv noselect',style:{left:popLeft+'px',top:popTop+'px',width:popWidth+'px',height:popHeight+'px'}});overlay.appendChild(popup);} function _ts_buildHeader(mode){var parent=TS_PARENT_MODE[mode];var popup=document.querySelector('.popupDiv');var titleBar=_ts_el('div',{cls:'popupDiv-title'});popup.appendChild(titleBar);var prevBtn=_ts_el('span',{cls:'popupDiv-title-prev clickable',html:'❮',click:function(){if(parent){translationSelector_menu(parent);}}});titleBar.appendChild(prevBtn);if(!parent){prevBtn.style.visibility='hidden';}titleBar.appendChild(_ts_el('span',{html:mode.charAt(0).toUpperCase()+mode.slice(1)+' Selector'}));titleBar.appendChild(_ts_el('span',{cls:'popupDiv-title-closer clickable',html:'✖',click:function(){_ts_removeOverlay();translationSelector_menu('close');}}));} function _ts_removeOverlay(){var ov=document.querySelector('.overlayMaster');if(ov&&ov.parentNode){ov.parentNode.removeChild(ov);}} function _ts_buildChoices(mode){var items,count,start=0;if(mode==='section'){items=sections;count=items.length;}else if(mode==='commentary'){items=sortByColumn(commentaries.filter(function(c){return c.sec===comsec;}),['pop'],['ASC']);count=items.length;}else if(mode==='language'){items=languages;count=items.length;}else if(mode==='book'||mode==='chapter'){items=book_data.filter(function(b){return translation_scope==='1'?b.num 38:b.num 0);}else{takesVerse=(parseInt(verse,10)>0);}if(takesVerse){translationSelector_menu('verse');}else{_ts_sendThemBack('reference-noverse');}}});}if(mode==='verse'){return _ts_el('div',{cls:'popupDiv-item clickable selector-chapter',data:{number:o},html:o,click:function(){_ts_removeOverlay();verse=parseInt(this.getAttribute('data-number'),10);_ts_sendThemBack('reference-verse');}});}if(mode==='language'){return _ts_el('div',{cls:'popupDiv-item clickable selector-languages',data:{'trans-lang':items[o].abbr},html:items[o].name,click:function(){_ts_removeOverlay();translang=this.getAttribute('data-trans-lang');translationSelector_menu('translation');}});}if(mode==='translation'){return _ts_el('div',{cls:'popupDiv-item clickable selector-translation',data:{'trans-abbr':items[o].trans},html:items[o].name,click:function(){_ts_removeOverlay();transabbr=this.getAttribute('data-trans-abbr');_ts_sendThemBack('translation');}});}} function _ts_sendThemBack(reason){var origPath=window.location.pathname;var parts=origPath.split('/');var noVerse=(reason==='reference-noverse');var inputIsPerVerse=_ts_isPerVerseUrl(origPath);if(parts[1]==='interlinear-study-bible'){parts=parts.slice(0,5);parts[3]=book_data[book].url;parts[4]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentary'){parts=parts.slice(0,4);parts[2]=book_data[book].url;parts[3]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentaries'){parts[2]=comlang;parts[3]=comabbr;if(inputIsPerVerse){parts=parts.slice(0,6);parts[4]=book_data[book].url;parts[5]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else{parts=parts.slice(0,5);parts[4]=book_data[book].url+'-'+chapter+'.html';}}else if(parts[1]==='bible'){parts=parts.slice(0,6);parts[2]=translang;parts[3]=transabbr;parts[4]=book_data[book].url;parts[5]=(verse<1||noVerse)?(chapter+'.html'):(chapter+'-'+verse+'.html');}var url=parts.join('/');if(url.indexOf('.html')<0){url+='.html';}window.location.href=url;} function translationSelector_menu(mode){if(mode==='close'){document.documentElement.style.overflow='auto';document.body.style.overflow='auto';_ts_removeOverlay();return;}if(!document.querySelector('.overlayMaster')){_ts_buildOverlay();}var existing=document.querySelector('.popupDiv-container');if(existing){var popup=document.querySelector('.popupDiv');while(popup.firstChild){popup.removeChild(popup.firstChild);}}_ts_buildHeader(mode);_ts_buildChoices(mode);} var ldiv = '', entryTitles = ["Verses 1-4","Verses 5-8","Verses 9-26","Verses 27-35"]; function

Pericope (part_of)

• part_of pericope/per-exo-34-006
• part_of pericope/per-exo-34-007

절 (explains)

bible-text/exo-34-27, bible-text/exo-34-28, bible-text/exo-34-29, bible-text/exo-34-30, bible-text/exo-34-31, bible-text/exo-34-32, bible-text/exo-34-33, bible-text/exo-34-34, bible-text/exo-34-35

Source

• source-manifest/mpc — Pulpit Commentary (PD)
• evidence_grade: T_theological