Exodus 34:5-7 · Bible study
Exodus 34:5-7 Commentary: God's Name
Hebrew · 11 what the commentators say
Meaning in one sentence
Yahweh reveals His merciful yet just character to Moses.
Research Summary
- Meaning: God’s self-revelation as merciful, gracious, slow to anger, abundant in covenant love and faithfulness, yet just, unwilling to leave sin unaddressed.
- Key words: rachum (compassionate), chanun (gracious), chesed (covenant loyalty), emet (faithfulness); naqah lo yenaqqeh (“by no means clear”).
- Main debate: The subject of “proclaimed the name of Yahweh” in v.5, Moses or God? The grammar supports both, but vv.6-7 shifts clearly to God speaking.
- Theological theme: The unity of divine mercy and justice; God’s character as the basis for both covenant hope and holy fear.
- Best use: Foundational text for teaching about God’s nature; quoted in hymns and liturgical confessions throughout Scripture.
Translation Comparison
BSB Berean Standard Bible 2020
5And the LORD descended in a cloud, stood with him there, and proclaimed His name, the LORD.
6Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness,
7maintaining loving devotion to a thousand generations, forgiving iniquity, transgression, and sin. Yet He will by no means leave the guilty unpunished; He will visit the iniquity of the fathers on their children and grandchildren to the third and fourth generations.”
WEB World English Bible 2000
5Yahweh descended in the cloud, and stood with him there, and proclaimed Yahweh’s name.
6Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth,
7keeping loving kindness for thousands, forgiving iniquity and disobedience and sin; and who will by no means clear the guilty, visiting the iniquity of the fathers on the children, and on the children’s children, on the third and on the fourth generation.”
KJV King James Version 1769
5And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.
6And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth,
7Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
ASV American Standard Version 1901
5And Jehovah descended in the cloud, and stood with him there, and proclaimed the name of Jehovah.
6And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth;
7keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation.
YLT Young's Literal Translation 1898
5And Jehovah cometh down in a cloud, and stationeth Himself with him there, and calleth in the Name of Jehovah,
6and Jehovah passeth over before his face, and calleth: `Jehovah, Jehovah God, merciful and gracious, slow to anger, and abundant in kindness and truth,
7keeping kindness for thousands, taking away iniquity, and transgression, and sin, and not entirely acquitting, charging iniquity of fathers on children, and on children's children, on a third generation , and on a fourth.'
Darby Darby Bible 1890
5And Jehovah came down in the cloud, and stood beside him there, and proclaimed the name of Jehovah.
6And Jehovah passed by before his face, and proclaimed, Jehovah, Jehovah God merciful and gracious, slow to anger, and abundant in goodness and truth,
7keeping mercy unto thousands, forgiving iniquity and transgression and sin, but by no means clearing [the guilty]; visiting the iniquity of the fathers upon the children, and upon the children's children, upon the third and upon the fourth [generation].
Douay-Rheims Douay-Rheims Bible 1899
5And when the Lord was come down in a cloud, Moses stood with him, calling upon the name of the Lord.
6And when he passed before him, he said: O the Lord, the Lord God, merciful and gracious, patient and of much compassion, and true,
7Who keepest mercy unto thousands: who takest away iniquity, and wickedness, and sin, and no man of himself is innocent before thee. Who renderest the iniquity of the fathers to the children, and to the grandchildren unto the third and fourth generation.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 34:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that these verses form the definitive Old Testament self-revelation of God's moral character. Barnes calls it the second great revelation of the divine name, the first being the self-existent “I AM” of Exodus 3, and this second being the same Yahweh as a loving Saviour who forgives sins. Calvin notes that the double repetition of “Yahweh” at the start of v.6 is emphatic, meant to fix Moses’ attention on what follows: a cascade of terms for mercy and justice. The Cambridge Bible observes that echoes of this declaration appear in at least a dozen later passages (Numbers 14:18; Nehemiah 9:17; Psalm 86:15; Jonah 4:2), confirming its foundational role for Israel’s faith.
The main interpretive question is who “proclaimed the name of Yahweh” in v.5. Some (Calvin, Cambridge) see Moses as the subject, understanding the Hebrew verb wayyiqra as describing Moses calling on God in worship. Others (Gill, Matthew Henry) read the subject as Yahweh himself, in keeping with God’s promise in Exodus 33:19 to proclaim His name. Either reading leads to the same point: what follows in vv.6-7 is a divine self-disclosure. The passage matters because it shows a God whose mercy precedes and encompasses His justice, giving worshippers a sure ground for hope and repentance.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Moses is subject of v.5: The verb 'stood with him' suggests Moses is active; the phrase 'called upon the name' is used elsewhere of human worship (Genesis 4:26; 12:8); supported by Calvin, Cambridge, Vulgate.
- Yahweh is subject of v.5: God's promise in Exodus 33:19 to proclaim His name; the immediate shift to divine speech in vv.6-7; supported by Gill, Geneva, Matthew Henry.
What is clear: The proclamation in vv.6-7, whether introduced by Moses' invocation or by God's own act, is a divine self-revelation of God's character as merciful, gracious, patient, rich in covenant love and faithfulness, and yet just—unwilling to simply acquit the guilty.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Subject of 'proclaimed the name' in v.5 | The ultimate revealer of God's name is God Himself. | Some (Calvin, Cambridge, Vulgate) see Moses as the subject, Moses calling on God in worship. Others (Gill, Geneva, Matthew Henry) see Yahweh as the subject, in keeping with the promise of Exodus 33:19. |
| Meaning of 'by no means clear the guilty' | God does not treat guilt as trivial; sin has serious consequences. | One reading emphasises judicial punishment (the guilty will not be acquitted). Clarke notes a Samaritan variant where the negative is changed to a preposition, yielding 'he will clear the innocent', a different emphasis. |
| Generational punishment: 'visiting iniquity on children' | Sin affects families beyond the one who commits it. | Some interpret this as direct divine punishment on descendants; others see it as the natural outworking of sin’s consequences through a family line, consistent with God’s justice and warning in the second commandment (Exodus 20:5-6). |
Historical & Cultural Context
This scene occurs at a decisive moment in Israel’s story. Just weeks before, the people had made a golden calf while Moses was on the mountain receiving the law (Exodus 32). Moses shattered the first tablets in response to their betrayal, and the covenant seemed broken. But Moses interceded for the people, and God agreed to renew the covenant (Exodus 33). This passage is the climax of that restoration: Moses ascends Sinai with two new stone tablets, and Yahweh descends in the cloud to meet him.
The cloud is a familiar sign from earlier theophanies: the pillar that guided Israel (Exodus 13:21), the cloud that covered Sinai at the giving of the law (Exodus 19:18), and the cloud that rested at the tent of meeting (Exodus 33:9). Its appearance here links this new revelation to those earlier encounters. God had promised Moses, “I will make all my goodness pass before you, and will proclaim Yahweh’s name before you” (Exodus 33:19). That promise is now fulfilled.
The cultural background includes the ancient Near Eastern idea of a deity’s “name” representing the deity’s character and reputation. When God “proclaims the name,” He is not merely announcing a label; He is disclosing who He is at the deepest level. The words that follow, merciful, gracious, slow to anger, abundant in covenant loyalty and truth, became Israel’s creed, repeated in prayers and confessions for centuries.
The position of the passage within Exodus is also significant. It appears just before the covenant is formally renewed (vv.10-28) and before Moses’ face shines (vv.29-35). It functions as the theological centre of the entire covenant relationship: a God who forgives sin and yet does not clear the guilty, inviting His people to trust both His mercy and His justice.
Textual Notes
The consulted sources note two significant textual issues. First, in v.5 the Hebrew wayyiqra’ beshem Yahweh can be read with either Moses or God as subject; the manuscript tradition is consistent, but ancient versions diverge (Vulgate and Targum favour Moses; Greek and Syriac are ambiguous). Second, in v.7 the phrase v’naqqeh lo’ y’naqqeh (“and will by no means clear”) has a variant in the Samaritan Pentateuch, which reads lo (to him) instead of lo’ (not), giving the sense “he will clear the innocent” (so Clarke). The Masoretic Text supports the negative reading, which the majority of translations follow. No other significant variants appear in the sources.
Reception History
This passage became a creedal summary of God’s character in ancient Israel. It is quoted or echoed in Numbers 14:18, Nehemiah 9:17, Psalms 86:15, 103:8, 111:4, 112:4, 145:8, Joel 2:13, and Jonah 4:2, among other texts. It was used in the liturgical life of Israel as both a confession of hope and a warning. In Jewish tradition, the thirteen attributes of mercy (based on this passage) are recited on Yom Kippur and other occasions. Early Christian writers referenced these verses when discussing the nature of God against Marcionism; the goodness and severity of God (Romans 11:22) were seen together in this text. Throughout church history, the passage has shaped the doctrine of God’s attributes, reminding believers that mercy and justice are not contradictions but united in the God who reveals Himself in Scripture.
Preaching This Verse
Three-point outline
- God reveals His name as mercy. The cascade of attributes in v.6, compassionate, gracious, slow to anger, abundant in covenant love and faithfulness, shows that mercy is not a side aspect of God but central to who He is. The phrase “keeping mercy for thousands” (v.7) extends that mercy across generations.
- God reveals His name as justice. The verse does not stop with forgiveness. God “will by no means clear the guilty,” and He “visits iniquity” on succeeding generations. His mercy does not cancel His justice; the two live together in His character.
- Moses responds in worship. In v.8 Moses hurries to bow his head and worship. The proper response to God’s self-disclosure is not argument or withdrawal but humble adoration and intercession (v.9).
Five-point outline
- Context of covenant renewal. Why this revelation happens now, right after the golden calf, when the covenant is being restored.
- The theophany. Yahweh descends in the cloud, using the same sign that accompanied the giving of the law at Sinai.
- The mercy attributes. Each Hebrew term carries weight: rachum (compassionate, like a mother’s womb-love), chanun (gracious, giving freely), erek appayim (slow to anger, literally “long of nose”), rav chesed ve’emet (abundant in covenant loyalty and faithfulness).
- The justice attributes. Forgiveness is real and sweeping, iniquity, transgression, sin, but it does not mean the guilty are simply overlooked. Justice runs through families, though the image of “visiting” suggests consequence, not mechanical punishment.
- Moses’ response. His worship and plea for God to dwell with a stiff-necked people (v.9) shows that the goal of revelation is relationship.
Illustration hooks
- A broken trust restored. Think of a friendship or marriage after a serious betrayal. The offended party must reveal their heart again, not just “I forgive you” but “Here is who I really am, including my grief and my expectations.” This is what God does with Israel.
- Generational consequences. A family pattern of addiction or anger that echoes through children and grandchildren. Scripture acknowledges that sin’s damage spreads, which gives weight to the call for repentance and new paths.
Questions your congregation is asking
- Does God’s mercy cancel His justice, or is there still a punishment for sin?
- What does “visiting the iniquity of the fathers on the children” mean for parents who worry about their children’s choices?
- How does this passage shape our understanding of God’s name when we pray or worship?
Leading a Discussion
This passage is the Bible’s own commentary on the meaning of God’s name. As you study it together, notice how both mercy and justice are presented not as opposites but as two sides of the same divine character. The questions below will help your group move from observing the text to applying it in daily trust in God.
Discussion questions
- What do you notice first about how God describes Himself? Which word or phrase stands out to you?
- Why do you think God chose this moment, after the golden calf and the broken covenant, to proclaim His name this way?
- Compare the sequence of attributes in Exodus 34:6-7 with the second commandment (Exodus 20:5-6). How are they similar and different?
- The Hebrew word chesed means covenant loyalty, steadfast love, mercy. How does that connected relationship change the way you hear “abundant in loving kindness and truth”?
- What does it mean for God to “by no means clear the guilty”? How does this fit with His forgiveness in the same verse?
- How would you explain “visiting iniquity on the children” to someone who thinks God is punishing innocent grandchildren?
- How does Moses’ response (v.8-9) model the way we should approach God after we see who He truly is?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 19:18 | All of Mount Sinai smoked, because Yahweh descended on it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. |
| Exodus 33:9 | When Moses entered into the Tent, the pillar of cloud descended, stood at the door of the Tent, and Yahweh spoke with Moses. |
| Exodus 33:19 | He said, “I will make all my goodness pass before you, and will proclaim Yahweh’s name before you. I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.” |
| Numbers 11:17 | I will come down and talk with you there. I will take of the Spirit which is on you, and will put it on them; and they shall bear the burden of the people with you, that you don’t bear it yourself alone. |
| Numbers 11:25 | Yahweh came down in the cloud, and spoke to him, and took of the Spirit that was on him, and put it on the seventy elders. When the Spirit rested on them, they prophesied, but they did so no more. |
| Numbers 14:17 | Now please let the power of the Lord be great, according as you have spoken, saying, |
| Deuteronomy 32:3 | For I will proclaim Yahweh’s name. Ascribe greatness to our God! |
| I Kings 8:10 | It came to pass, when the priests had come out of the holy place, that the cloud filled Yahweh’s house, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists that God Himself interprets the name Jehovah in the following verses, making elaborate theories about its meaning unnecessary. The divine attributes—mercy, grace, patience, goodness, and truth—are the true explanation of that name. On the difficult phrase about not clearing the guilty, Clarke notes various ancient translations that offer different nuances.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that this second revelation of Yahweh's name shows God not merely as the self-existent deliverer, but as a forgiving Savior whose retributive justice is subordinated to and made part of His love. The harmony of these two aspects, which human minds tend to separate, is perfectly united in God.
Calvin's Commentaries Reformed 1564
Calvin insists that God's descent in the cloud does not mean a change of location, since God fills all things. The visible cloud was a sign of God's real presence adapted to human perception. He also notes that "to call in the name of the Lord" may describe either God proclaiming His own name or Moses praying, but the context favors God's self-proclamation.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the theophany at Sinai is not a spectacular visual display but a verbal proclamation of God's moral nature. The key emphasis falls on mercy: the divine attributes of compassion and forgiveness are given prominence over those of judgment. This declaration becomes the source for later Scripture's descriptions of God's character.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the paradox God proclaims about Himself: He is merciful, gracious, and forgiving, yet He does not leave the guilty unpunished. God's character holds these together—abundant love alongside just judgment that reaches generations. No one can take one attribute without the other.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the threefold name "the LORD, the LORD God" is God’s own declaration, not Moses’ prayer, and highlights the balance of mercy and justice. He insists God never lets sin go entirely unpunished—either on the sinner or on Christ the surety—so that pardon always rests on the atonement provided.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB contrasts God's earlier self-revelation as "I AM" with this new proclamation of mercy and grace. Because Israel's sin was forgiven and the covenant renewed, this was the fitting moment for God to declare the extent of divine compassion, which would reach not only Israel but all who offend.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch see a deliberate distinction: the first tablets were entirely God's work, but after Moses broke them, he had to cut the second tablets himself. This was not a punishment or a sign of a higher covenant stage. It was God's recognition of Moses' zealous intercession, letting him supply the materials as part of restoring the broken covenant.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights God's condescension in descending to meet Moses, a humble act that shows God stoops to those who walk humbly with Him. He also observes that God's glory passes by in a fleeting manner, reminding us that clear, fixed visions of God belong to the future life, not this one.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that God's proclamation of His name in mercy and grace is a new revelation, distinct from the earlier one of self-existence. He stresses that God is not only good to Israel but to all, and that mercy is the first movement of His goodwill toward fallen humanity.