Keluaran 34:5-7

34:5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. ¹  34:6 The Lord passed by before him and proclaimed: ²  “The Lord, the Lord, ³  the compassionate and gracious ⁴  God, slow to anger, ⁵  and abounding in loyal love and faithfulness, ⁶  34:7 keeping loyal love for thousands, ⁷  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ⁸  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Mazmur 9:16

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ⁹  (Higgaion. ¹⁰  Selah)

Mazmur 48:10

48:10 The praise you receive as far away as the ends of the earth

is worthy of your reputation, O God. ¹¹ 

You execute justice! ¹² 

Mazmur 83:18

83:18 Then they will know ¹³  that you alone are the Lord, ¹⁴ 

the sovereign king ¹⁵  over all the earth.

Yesaya 30:27

30:27 Look, the name ¹⁶  of the Lord comes from a distant place

in raging anger and awesome splendor. ¹⁷ 

He speaks angrily

and his word is like destructive fire. ¹⁸ 

[34:5]  ¹ tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 – v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.

[34:6]  ² tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ³ sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ⁴ tn See Exod 33:19.

[34:6]  ⁵ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ⁶ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

[34:7]  ⁷ tn That is, “for thousands of generations.”

[34:7]  ⁸ sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.

[9:16]  ⁹ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ¹⁰ tn This is probably a technical musical term.

[48:10]  ¹¹ tn Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.

[48:10]  ¹² tn Heb “your right hand is full of justice.” The “right hand” suggests activity and power.

[83:18]  ¹³ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ¹⁴ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ¹⁵ tn Traditionally “the Most High.”

[30:27]  ¹⁶ sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.

[30:27]  ¹⁷ tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.

[30:27]  ¹⁸ tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).