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Names are interesting, aren’t they? Some people share their names freely. Some people may write under a pen name. Some go by their middle name. Others have a nick name. Do you know the name of the person sitting next to you?
The brothers Grimm transcribed many oral folk traditions in their lifetime. In the story of Rumpelstiltskin, a miller’s daughter has the task to spin straw into gold. If she does, the king will marry her; if not, she will die. A strange little man comes to her in the night, offering his help in exchange for her future child. She agrees, but when the time comes to pay up, she begs him to reconsider. He says that if she can figure out his name in three days, he will not take the child. In the nick of time, she learns the name by overhearing it, and she gets to keep her child. Knowledge of his name is power—and the balance of power shifts.
Names and naming did carry an element of power in the ancient world. Think of Adam, who is given the authority to name the animals, and gives them a place in the ordered world. In the ancient Near East, naming was tied to structure and order. In ancient Egypt, a person’s name ensured the person’s survival—even into the next world. That’s why names were carved into tombs and monuments and statues. If their name was erased, it was an omen for their afterlife. Later on, in the Greek world, the names of gods and other spiritual beings were used to invoke and manipulate forces. You don’t speak a divine name casually. For all these things, a pattern arises: To conceal a name is to retain control. To reveal it is to risk exposure. To discover it is to gain leverage.[1]
When we give our names, we allow people a certain kind of access. We don’t give our names out freely to tele-marketers, but our friends know our names well. And God—reveals his name to Moses in a deeper way in our chapter today.
The Lord said to Moses, “Chisel out two stone tablets like the first ones, and I will write on them the words that were on the first tablets, which you broke. 2 Be ready in the morning, and then come up on Mount Sinai. Present yourself to me there on top of the mountain. 3 No one is to come with you or be seen anywhere on the mountain; not even the flocks and herds may graze in front of the mountain.” Exodus 34:1-3 NIV
God’s request for Moses to go and carve out two stone tablets may have a ‘little’ sense of irritation.[2]
4 So Moses chiseled out two stone tablets like the first ones and went up Mount Sinai early in the morning, as the Lord had commanded him; and he carried the two stone tablets in his hands. 5 Then the Lord came down in the cloud and stood there with him and proclaimed his name, the Lord. 6 And he passed in front of Moses, proclaiming, “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, 7 maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.” Exodus 34:4-7 NIV
William Propp writes: “We might expect that God would reveal himself as a beaming, armed, kingly figure, lauded as Creator, Conqueror and Administrator.”[3] But instead of a visual image, we get a verbal portrait.[4] Here, he calls out his name twice as he passes by Moses—Yahweh! Yahweh![5] The Book of Exodus, once again, in Hebrew, is called ‘Names.’ Names are important. The underdogs are named, while the Pharaoh of Egypt is not. n Exodus, God has already revealed himself to Moses with the divine name, ‘I AM.’ Or, ‘I will be who I will be,’[6] with the inference that ‘I can be and can do anything.’[7]
As someone who was raised in Egypt, Moses may have assumed that the knowledge of God’s name would give power to those who knew it, like the story of Rumpelstiltskin. But the name: ‘I AM Who I AM” shows Moses that there is no name for God that would give humans some magical power.[8]
If you thought Rumpelstiltskin was a long name, in the Hebrew, it appears as though verses 6 and 7 are Yahweh’s full name.[9] It isn’t unusual to have long names. But this seems very long, even in ancient times. It’s something that God has been progressively revealing to Israel,[10] though. Throughout Exodus, Yahweh proves who he is by the mighty acts in Egypt, by the deliverance at the sea, by his guidance and provision in the wilderness, and in his presence at Sinai.[11]
God reveals His name so that we might know His heart.
These verses are known as the Thirteen Attributes of God in Jewish tradition[12], and are repeated or quoted fourteen times in the Hebrew Bible.[13] In Jewish liturgy, they are recited aloud in the synagogue on festivals and other holy days, except Sabbaths, when the Ark is opened for the taking out of the Torah scroll.[14] Let’s dig a little deeper into some of these attributes:
The compassionate and gracious God
The root of the word for compassion is the same as the root word for a mother’s womb.[15] It describes a deep, gut-level compassion, the kind a parent feels for a child: a mercy that is bodily and instinctive rather than calculated, the ache of love a mother feels for the child she carried.[16] The gospel writer Matthew notes that when Jesus looked at the crowds, he felt compassion for them, because they were like sheep without a shepherd.[17] God genuinely cares about humans.[18] Yahweh has just shown his compassion by not wiping out the people as he had threatened to do after the calf incident.[19] He does things for people they do not deserve and goes beyond what might be expected to grant favor, even to those who are not worthy.[20] The emphasis is on God’s magnanimous qualities rather than on His judgmental actions.[21]
Slow to anger
Literally means: long of nose.[22] Think of a snorting, flaring, red nose.[23] The Hebrew idiom, ‘burn with anger’ is, literally, ‘nostrils burn.’ Being slow to anger means having a long nose, which means that God’s anger cools before dealing with the people’s sin.[24]
Abounding in love and faithfulness
This love is a ‘hesed’ love: long-term, reliable loyalty even if people are fickle and unreliable.[25] Give thanks to the Lord for he is good—his love endures forever![26]
God is loyal. God always follows through.[27] Faithfulness is a word that means ‘truth’ or ‘true.’ It means ‘completely reliable and trustworthy.[28]
Forgiving wickedness, rebellion, and sin
God uses three major words for sin,[29] here. He says he forgives wickedness, rebellion, and sin. Guilt wickedness has two aspects: the guilt of the sin itself and its enduring physical consequences. Some sins have permanent results.[30] Then God forgives rebellion or betrayal. This word refers to violations of an agreement between two parties.[31] And God forgives ‘sin’. The Hebrew word means to walk off the Lord’s path.
God doesn’t reluctantly forgive sins…he does it eagerly, as a manifestation of his character, and he delights in doing it![32] At the same time, he doesn’t let anybody get off—he makes sure the guilty get what they deserve.[33]
God does not leave the guilty unpunished
Sin is sin. In other words, he will not clear away the negative effects.[34] He will not clear the name or reputation or remove the ongoing impact of the sin.[35] Sin tends to be passed down through generations. God reminds his people that they couldn’t think ‘we can probably get away with doing this because God punished an earlier generation for it, so we don’t have to worry.’[36] In the book of Numbers, Moses tests this and asks God for forgiveness for their sin. God forgave them, but that generation suffered the consequences of their rebellion by remaining in the wilderness.[37] “Take the Long Way Home.”
8 Moses bowed to the ground at once and worshiped. 9 “Lord,” he said, “if I have found favor in your eyes, then let the Lord go with us. Although this is a stiff-necked people, forgive our wickedness and our sin, and take us as your inheritance.” 10 Then the Lord said: “I am making a covenant with you. Exodus 34:8-9 NIV
The original covenant had been shattered, as portrayed in the people’s actions with the golden calf, and Moses’ breaking the stones at the foot of the mountain, but God will renew his covenant with them. It’s like an employer saying to a previously dismissed employee, “Welcome back to the company. Let me show you your workstation.”[38]
This ceremony is like the first covenant, but not as festive, just like the second wedding of someone who remarries his divorced wife is not quite the same as the first, writes Umberto Cassuto.[39] There is not a large guest list this time,, either—only Moses is invited up the mountain.[40] God renews his covenant with the people to give a sign of his continued presence.[41] And He is the ultimate witness to it.[42] God says:
Before all your people I will do wonders never before done in any nation in all the world. The people you live among will see how awesome is the work that I, the Lord, will do for you. Exodus 34:10 NIV
God makes this promise out of his own grace—not because Israel has earned it. God acts on Israel’s behalf.[43] Notice that God still emphasizes Moses’ role in all of this—these people who were privileged to have someone to lead and plead for them![44] ‘YOUR” people—God says.
Then, God says he will DO marvelous things…that word is used in Genesis 1—making this an act parallel to the creation of the world![45] ALL of Exodus is an act of re-creation. The plagues were a step by step reversal of the creation account. The wilderness that God leads the people into, becomes a void, where God recreates them into a new people. The Tabernacle was a garden scene, with overtones of creation, and chapter 32 is like the “Fall” of God’s people—it is Genesis 3 all over again.[46]
God goes on to restate the terms of the covenant, which are a little more strict than before.[47] These are not a repeat of the Ten Commandments, or similar statements. This renewal of the covenant stresses the Achilles’ heel of the first covenant relationship by reviewing the things related to loyalty and compromise.[48] We’ll go pretty much straight through them.
11 Obey what I command you today. I will drive out before you the Amorites, Canaanites, Hittites, Perizzites, Hivites and Jebusites. 12 Be careful not to make a treaty with those who live in the land where you are going, or they will be a snare among you. 13 Break down their altars, smash their sacred stones and cut down their Asherah poles. 14 Do not worship any other god, for the Lord, whose name is Jealous, is a jealous God. Exodus 34:11-14 NIV
In the ancient world, any binding arrangement with pagans involved either legitimizing pagan gods, and in demoting Yahweh to the level of other gods. It would make other people regard Yahweh as a weak god, who was unable to protect his people by himself. Yahweh’s covenant was meant to be exclusive![49] And here is another reference to God’s name, too—Yahweh’s very name is ‘Jealous!’[50] Or, in other words, He is jealous for his name—he guard’s his name because it points to his nature, character, and uniqueness as the only true God![51]
15 Be careful not to make a treaty with those who live in the land; for when they prostitute themselves to their gods and sacrifice to them, they will invite you and you will eat their sacrifices.16 And when you choose some of their daughters as wives for your sons and those daughters prostitute themselves to their gods, they will lead your sons to do the same. 17 Do not make any idols. 18 Celebrate the Festival of Unleavened Bread. For seven days eat bread made without yeast, as I commanded you. Do this at the appointed time in the month of Aviv, for in that month you came out of Egypt. 19 The first offspring of every womb belongs to me, including all the firstborn males of your livestock, whether from herd or flock. 20 Redeem the firstborn donkey with a lamb, but if you do not redeem it, break its neck. Redeem all your firstborn sons. No one is to appear before me empty-handed. 21 Six days you shall labor, but on the seventh day you shall rest; even during the plowing season and harvest you must rest. 22 Celebrate the Festival of Weeks with the firstfruits of the wheat harvest, and the Festival of Ingathering at the turn of the year. 23 Three times a year all your men are to appear before the Sovereign Lord, the God of Israel. 24 I will drive out nations before you and enlarge your territory, and no one will covet your land when you go up three times each year to appear before the Lord your God. 25 Do not offer the blood of a sacrifice to me along with anything containing yeast, and do not let any of the sacrifice from the Passover Festival remain until morning. 26 Bring the best of the firstfruits of your soil to the house of the Lord your God. Do not cook a young goat in its mother’s milk. Exodus 34:15-26 NIV
In case you were wondering on that one, one explanation is that this was associated with a pagan technique used to increase the fertility of their flocks. The command is a reminder against all fertility religion techniques in general.[52] Israel is called to be faithful. But all of this instruction comes from a God who is FOR them, not against them, or standing over them as a threat.[53] They are the forgiven people of God, and he will go with them.[54]
27 Then the Lord said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.” 28 Moses was there with the Lord forty days and forty nights without eating bread or drinking water. And he wrote on the tablets the words of the covenant—the Ten Commandments. Exodus 34:27-28 NIV
Moses is told to write down some of the words for himself, because God will not.[55] But what is not clear in the English is that after that…GOD is the one who writes the Ten Commandments, or Ten Words on the tablets, which are not reiterated in this section of Exodus.[56]
29 When Moses came down from Mount Sinai with the two tablets of the covenant law in his hands, he was not aware that his face was radiant because he had spoken with the Lord. 30 When Aaron and all the Israelites saw Moses, his face was radiant, and they were afraid to come near him. 31 But Moses called to them; so Aaron and all the leaders of the community came back to him, and he spoke to them. 32 Afterward all the Israelites came near him, and he gave them all the commands the Lord had given him on Mount Sinai. 33 When Moses finished speaking to them, he put a veil over his face. 34 But whenever he entered the Lord’s presence to speak with him, he removed the veil until he came out. And when he came out and told the Israelites what he had been commanded, 35 they saw that his face was radiant. Then Moses would put the veil back over his face until he went in to speak with the Lord. Exodus 34:29-35 NIV
The first time Moses comes down from the mountain, he came down to rejection and chaos; here, he comes down to awe and acceptance.[57] According to rabbinic tradition, this happened on the tenth day of the seventh month, and the date was decreed to be the annual Day of Atonement, or Yom Kippur.[58] We don’t know whether this practice continued, or for how long, but it must have been strange to see someone walking round with a veil. Was it thick? Like a mask? Like the Lone Ranger? …or Batman?[59]
It may be that the veil is replaced later by the veil that separates the holy place from the holiest place.[60] It’s striking that the man who once hid his face from God at the burning bush, because he was afraid[61], becomes a face that no one else can look at.[62] Supernatural radiance like this was seen as sign of a king’s legitimacy in the ancient world.[63]
Moses becomes a walking Tabernacle, revealing and yet concealing God’s splendor.[64] It anticipates the filling of the tabernacle with divine glory in chapter 40.[65] His face reflects God’s glory and signifies Moses’ authority.[66] Moses’ radiance here is terrifying for the people. In Mark’s gospel, Jesus comes down the mountain after being with God, and it is awe-inspiring.[67] Paul tells his readers that we don’t need a veil…we proclaim God’s glory openly and boldly.[68]
Later, the blessing that was given to Aaron to put on the people in the wilderness was this: The Lord bless you and keep you; 25 the Lord make his face shine on you and be gracious to you; 26 the Lord turn his face toward you and give you peace. Numbers 6:25-26
The apostle Paul writes, For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ. 2 Corinthians 4:6
Exodus 34 is not just about getting new tablets. Instead, God reveals his name. Merciful, Gracious. Slow to anger. Abounding in steadfast love. In the fairy tale, Rumpelstiltskin fiercely guards his name to maintain absolute, parasitic leverage over his victim. Speaking His name aloud shatters the contract, instantly destroying his leverage and causing him to destroy himself. In Exodus 34, God revealing His name establishes a covenant, giving Israel a direct, exclusive claim to call upon their God. God willingly gives his name to establish intimacy and a lasting relationship. God’s revelation of his name is an act of grace, not a surrender of his sovereignty.
God reveals His name so that we might know His heart.
God gave his people mercy on the mountain. And he offers us his mercy too—new every morning. And when God reveals his name, he’s not giving us a way to control him. He’s inviting us to know him. To know the God who is compassionate and gracious, slow to anger, abounding in love and faithfulness. The God who forgives, who restores, and who doesn’t give up on his people. And just as Moses came down from the mountain reflecting God’s glory, may our lives reflect the character of the God who has shown us such extraordinary mercy.
PRAYER: Merciful and gracious God, We thank you that you have made yourself known to us—not as a distant God who cannot be approached, but as the One who is compassionate, slow to anger, and abounding in love and faithfulness. Thank you for your patience with us, even when we are stubborn and unfaithful. Thank you for your willingness to forgive, to restore, and to make a way forward when we have lost our way. Lord, help us to know your heart more deeply. And as we come into your presence, may your character be reflected in our lives. Make us people who are quick to show compassion, generous with mercy, faithful in love, and willing to forgive. May others see something of your goodness and glory in us. In the name of Jesus, who has made your heart known to us, we pray. Amen.
Bibliography
Alexander, Dorian W., Talk Like an Egyptian: Egyptian Influence and Appropriation in the Book of Exodus, PhD dissertation, Andrews University: Berrien Springs, MI, 2025.
Bruckner, James K., Exodus, Grand Rapids: Baker Books, 2008.
Cassuto, Umberto, A Commentary on the Book of Exodus, Skokie: Varda Books, 2005.
Durham, John I., Word Biblical Commentary: Exodus, Waco: Word Books, 1987.
Enns, Peter, Exodus: The NIV Application Commentary, Grand Rapids: Zondervan, 2000.
Fretheim, Terence E., Exodus, Interpretation Bible Commentary, Louisville: Westminster John Knox Press, 1991.
Hamilton, Victor Exodus, Grand Rapids: Baker Academic, 2011.
Merida, Tony, Exodus, Nashville: B&H Publishing Group, 2014.
Meyers, Carol, Exodus, Cambridge: Cambridge University Press, 2005.
Propp, William H. C. Exodus 1–18: A New Translation with Introduction and Commentary. New York: Doubleday, 1999.
Propp, William H.C, Exodus 19-40; New York: Doubleday, 2006.
Sarna, Nahum M., Exodus, Philadelphia: The Jewish Publication Society, 1991.
Stuart, Douglas K., Exodus, Nashville: B&H Publishing Group, 2006.
Online sources
Panagiotopoulou, Olga. “Rumpelstiltskin and the Power of Names: From Ancient Traditions to Folklore and the Modern World.” Popcorn & Lore, April 15, 2026.
https://panagiotopoulouolga.substack.com/p/rumpelstiltskin-and-the-power-of
Strong’s Hebrew Lexicon. “Rachum (H7349).” Stronger Bible.
https://strongerbible.com/lemma/H7349/rachum
Small Group Questions
The God Who Comes Near.
Week Seven: Mercy on the Mountain
Exodus 34
**Leader’s Guide available on request
Icebreaker — What’s in a Name?
- Names can carry stories, memories, and meaning. Do you know how you got your name? Were you named after someone, did your parents simply like it, or is there an interesting story behind it? Have you ever had a nickname that stuck?
A Second Trip Up the Mountain
Read Exodus 34:1–3 NIV
The Lord said to Moses, “Chisel out two stone tablets like the first ones, and I will write on them the words that were on the first tablets, which you broke. 2 Be ready in the morning, and then come up on Mount Sinai. Present yourself to me there on top of the mountain. 3 No one is to come with you or be seen anywhere on the mountain; not even the flocks and herds may graze in front of the mountain.”
Discussion
- Moses is instructed to prepare two new stone tablets to replace the ones he broke after Israel’s golden calf rebellion. Why do you think God chooses to begin the restoration of the covenant this way? What might the new tablets symbolize?
- Imagine being Moses, climbing that mountain again after everything that has happened. What emotions do you think you might be experiencing? What would you hope to hear from God? What might you be afraid to hear?
- Sometimes relationships are damaged by betrayal, disappointment, or broken trust. What does it take for a relationship to begin moving toward restoration? How is forgiveness different from rebuilding trust?
The God Who Reveals His Name
Read Exodus 34:4–7 NIV
4 So Moses chiseled out two stone tablets like the first ones and went up Mount Sinai early in the morning, as the Lord had commanded him; and he carried the two stone tablets in his hands. 5 Then the Lord came down in the cloud and stood there with him and proclaimed his name, the Lord. 6 And he passed in front of Moses, proclaiming, “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, 7 maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”
Discussion
- If you were asked to describe God to someone who had never heard of him, which three characteristics would you mention first? Compare your answers with the characteristics God uses to describe himself.
- God describes himself as compassionate, gracious, slow to anger, and abounding in love and faithfulness. Which of these qualities means the most to you right now, and why?
- The Hebrew expression translated “slow to anger” literally refers to being “long of nose.” It’s a colorful picture of someone who doesn’t quickly flare up in anger! Think about a recent moment when your patience was tested. What might it have looked like to respond with the kind of patience God demonstrates?
- God says he forgives wickedness, rebellion, and sin, but also that he does not leave the guilty unpunished. How do you understand God’s mercy and justice working together? Why do we need both?
- Try this together: Read verses 6–7 aloud once more, slowly. Invite everyone to choose one phrase that stands out to them. Give the group a moment of silence, and then share why that particular phrase caught their attention.
Mercy Makes a Way Forward
Read Exodus 34:8–11 NIV
8 Moses bowed to the ground at once and worshiped. 9 “Lord,” he said, “if I have found favor in your eyes, then let the Lord go with us. Although this is a stiff-necked people, forgive our wickedness and our sin, and take us as your inheritance.”
10 Then the Lord said: “I am making a covenant with you. Before all your people I will do wonders never before done in any nation in all the world. The people you live among will see how awesome is the work that I, the Lord, will do for you. 11 Obey what I command you today. I will drive out before you the Amorites, Canaanites, Hittites, Perizzites, Hivites and Jebusites.
Discussion
- What is Moses’ immediate response when God reveals his character? What does that response tell us about Moses’ understanding of who God is?
- In verse 9, Moses acknowledges that Israel is a “stiff-necked people,” yet asks God to forgive them and take them as his inheritance. Why is that such a remarkable request?
- God renews his covenant with Israel even after their serious unfaithfulness. What does this reveal about God’s commitment to his people? How might this encourage someone who feels they’ve failed God?
- Forgiveness doesn’t always erase the consequences of our choices. How can we accept God’s forgiveness while also taking responsibility for the damage our choices may have caused?
A Call to Faithfulness
Read Exodus 34:12–14, 17, 21 NIV
12 Be careful not to make a treaty with those who live in the land where you are going, or they will be a snare among you. 13 Break down their altars, smash their sacred stones and cut down their Asherah poles. 14 Do not worship any other god, for the Lord, whose name is Jealous, is a jealous God. … 17 “Do not make any idols. … 21 “Six days you shall labor, but on the seventh day you shall rest; even during the plowing season and harvest you must rest.
Discussion
- After renewing the covenant, God warns Israel not to compromise its loyalty by worshiping other gods. Why do you think this warning is especially important after the golden calf incident?
- Israel’s idols were often physical objects, but ours may be less obvious. What are some things in our culture that compete for our loyalty, attention, or trust? How can we recognize when something good has begun to take God’s place?
- It’s interesting that God includes the Sabbath command among these instructions about faithfulness. Even during the busiest seasons of planting and harvesting, Israel is commanded to rest. What might our willingness—or unwillingness—to rest reveal about what we’re trusting?
Written in Stone
Read Exodus 34:27–28 NIV
27 Then the Lord said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.” 28 Moses was there with the Lord forty days and forty nights without eating bread or drinking water. And he [God] wrote on the tablets the words of the covenant—the Ten Commandments.
Discussion
- Moses spends another forty days and nights in God’s presence as the covenant is renewed. Why do you think the written covenant is important for Israel’s future?
- Think about the commitments we make—to God, to family, to friends, or to our church community. What helps us remain faithful to those commitments when circumstances become difficult?
Reflecting God’s Glory
Read Exodus 34:29–35 and 2 Corinthians 4:6
29 When Moses came down from Mount Sinai with the two tablets of the covenant law in his hands, he was not aware that his face was radiant because he had spoken with the Lord. 30 When Aaron and all the Israelites saw Moses, his face was radiant, and they were afraid to come near him. 31 But Moses called to them; so Aaron and all the leaders of the community came back to him, and he spoke to them. 32 Afterward all the Israelites came near him, and he gave them all the commands the Lord had given him on Mount Sinai.
33 When Moses finished speaking to them, he put a veil over his face. 34 But whenever he entered the Lord’s presence to speak with him, he removed the veil until he came out. And when he came out and told the Israelites what he had been commanded, 35 they saw that his face was radiant. Then Moses would put the veil back over his face until he went in to speak with the Lord.
6 For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ. (2 Cor. 4:6)
Discussion
- Moses doesn’t realize that his face is radiant after spending time in God’s presence. What do you find most interesting or surprising about this part of the story?
- The Israelites are afraid of Moses’ radiant face. Why might God’s glory produce both wonder and fear? What does this tell us about the holiness of God?
- Think of someone whose faith has made a lasting impression on you. What qualities in that person have helped you see something of God’s character?
- Moses reflected God’s glory without even realizing it. What are some ordinary, everyday ways that compassion, patience, forgiveness, and faithfulness can make God’s character visible through us?
- Paul writes that God’s light shines in our hearts to reveal his glory in the face of Jesus Christ. How does Jesus help us understand the character of God revealed to Moses on the mountain?
God reveals his name so that we might know his heart.
Personal Application
- If someone learned what God is like primarily by watching the way you treat others, what would they discover? Where might your life give them an incomplete or distorted picture?
- Of the characteristics God reveals in Exodus 34:6–7, which one would you most like to reflect more clearly this week? What is one specific way you could put it into practice?
Closing Prayer
Read Exodus 34:6–7 aloud one final time.
Invite group members to share something they’re thankful for, particularly as they reflect on God’s compassion, mercy, patience, and faithfulness.
For example: “Thank you, Lord, that you are slow to anger…” or
“Thank you that your love is faithful…”
The group leader can then close in prayer, thanking God for who he is and for the ways he has shown his goodness and mercy in our lives.
[1] https://panagiotopoulouolga.substack.com/p/rumpelstiltskin-and-the-power-of
[2] Propp, 608.
[3] Propp, 611.
[4] Propp, 611.
[5] John. I. Durham, 453.
[6] Propp, Exodus 1-18, 181.
[7] Propp, Exodus 1-18, 225.
[8] Alexander, Dorian W., “Talk Like an Egyptian: Egyptian Influence and Appropriation in the Book of Exodus”
(2025). Dissertations. 1859, 172.
[9] Propp, 609.
[10] Propp, 609.
[11] John I. Durham, 453.
[12] Sarna, Exodus, 216.
[13] Carol Meyers, 264.
[14] Sarna, 216.
[15] Bruckner, 303.
[16] https://strongerbible.com/lemma/H7349/rachum
[17] Tony Merida, Exodus, 212. Matthew 9:36.
[18] Stuart, 715.
[19] John I. Durham, 454. Exodus 32:14
[20] Stuart, 715.
[21] Sarna, 216.
[22] Hamilton, 573,
[23] Propp, 610.
[24] Bruckner, 303.
[25] Stuart, 716.
[26] Psalm 136:1
[27] Merida, 213.
[28] Bruckner, 303.
[29] Bruckner, 305.
[30] Bruckner, 305.
[31] Bruckner, 305.
[32] Stuart, 716.
[33] Stuart, 717.
[34] Bruckner, 305.
[35] Bruckner, 306.
[36] Stuart, 717.
[37] Bruckner, 305.
[38] Stuart, 712.
[39] Umberto Cassuto, 438.
[40] Cassuto, 438.
[41] Peter Enns, Exodus, 585.
[42] Stuart, 721.
[43] Fretheim, 308.
[44] Cassuto, 439.
[45] Terence E. Fretheim, 307-308.
[46] Peter Enns, Exodus, 589.
[47] Cassuto, 442.
[48] Based on John I. Durham, 463.
[49] Stuart, 723.
[50] John I. Durham, 460.
[51] Stuart, 724.
[52] Stuart, 733.
[53] Fretheim, 309.
[54] Fretheim, 310.
[55] Propp, 617.
[56] Based on John I. Durham, 462-463, and note in Accordance.
[57] John I. Durham, 466.
[58] Sarna, 220.
[59] Hamilton, 589.
[60] Hamilton, 589.
[61] Exodus 3:6.
[62] Propp, 618.
[63] Sarna, 221.
[64] Propp, 621.
[65] Fretheim, 312.
[66] Carol Meyers, 266.
[67] Hamilton, 590.
[68] 2 Corinthians 3:12-13.
