Fat Thursday
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J.B. Rotherham Emphasized Bible
Exodus 32:32
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Therefore now if thou pardon their sinne, thy mercy shal appeare: but if thou wilt not, I pray thee, rase me out of thy booke, which thou hast written.
But now, if thou wilt, forgive their sins; and if not, blot me, I pray thee, out of thy book which thou hast written.
Yet now, if you will, forgive their sin-- and if not, please blot me out of your book which you have written."
Now, forgive them of this sin. If you will not forgive them, then erase my name from your book."
But now, if you will forgive their sin—but if not, please blot me out of your book that you have written."
Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.
But now, if you will give them forgiveness--but if not, let my name be taken out of your book.
But I beg you to forgive them. If you don't, please wipe my name out of your book."
Now, if you will just forgive their sin! But if you won't, then, I beg you, blot me out of your book which you have written!"
Yet now, if Thou wilt forgive their sin--; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.'
Yet now, if thou wilt forgiue their sinne; and if not, blot me, I pray thee, out of thy Booke, which thou hast written.
"Yet now, if You will, forgive their sin—and if not, please blot me out of Your book which You have written (kill me)!"
And now if thou wilt forgive their sin, forgive it; and if not, blot me out of thy book, which thou hast written.
Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.
Yet now, if You would only forgive their sin... But if not, please blot me out of the book that You have written."
And now if you will forgive their sin—and if not, please blot me from your scroll that you have written."
And now if You will, lift up their sin. And if not, I pray, blot me out from Your book which You have written.
Now, please forgive them of this sin. If you will not, then erase my name from the book in which you have written the names of your people."
But now, if you will forgive their sin…, but if not, wipe me out from your book that you have written."
Yet now, if You will forgive their sin--but if not, I pray, blot me out of Your book which You have written."
But now, if you will only forgive their sin—but if not, erase my name from the record you have written!"
But now, if You will, forgive their sin. If not, then take my name out of Your book which You have written."
Or if thou do not, strike me out of the book that thou hast written.
But now, if thou wilt forgive their sin--and if not, blot me, I pray thee, out of thy book which thou hast written."
Please forgive their sin; but if you won't, then remove my name from the book in which you have written the names of your people."
Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.
And now, if thou wilt forgive their sin … but if not, blot me, I pray thee, out of thy book that thou hast written.
ether if thou doist not, do awey me fro thi book, which thou hast write.
and now, if Thou takest away their sin -- and if not -- blot me, I pray thee, out of Thy book which Thou hast written.'
Yet now, if you will, forgive their sin-- and if not, please blot me out of your book which you have written."
Yet now, if you will forgive their sin-; and if not, blot me, I pray you, out of your book which you have written.
Yet now, if thou wilt, forgive their sin: and if not, blot me, I pray thee, out of thy book which thou hast written.
And nowe forgeue them their sinne: or if thou wylt not, wype me I pray thee out of thy booke whiche thou hast written.
Now if you would only forgive their sin. But if not, please erase me from the book you have written.”
Now for geue them their synne: yf not, the wype me out of yi boke, that thou hast wrytten.
"But now, if You will forgive their sin, very well; but if not, please wipe me out from Your book which You have written!"
But now, if you will only forgive their sin—but if not, blot me out of the book that you have written."
"But now, if You will, forgive their sin—and if not, please blot me out from Your book which You have written!"
But now, if You will forgive their sin—but if not, please blot me out from Your book which You have written!"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
if thou: Numbers 14:19, Daniel 9:18, Daniel 9:19, Amos 7:2, Luke 23:34
blot me: Allusion may be made to the registry of births, in which those born of a particular tribe were entered in the list of their respective families under that tribe. This was the book of life; and when any died, his name might be considered as blotted out of this list. But as Moses addressed the Lord, he undoubtedly referred, by faith, to the book of God's remembrance. Exodus 32:10, Deuteronomy 9:14, Deuteronomy 25:19, Deuteronomy 29:20, Psalms 56:8, Psalms 69:28, Psalms 139:16, Ezekiel 13:9, Daniel 12:1, Romans 9:3, Philippians 4:3, Revelation 3:5, Revelation 17:8, Revelation 21:27, Revelation 22:19
Reciprocal: Genesis 7:4 - destroy Genesis 44:33 - I pray thee Exodus 32:30 - an atonement Numbers 11:2 - prayed Deuteronomy 9:27 - look not 1 Samuel 8:6 - prayed 2 Kings 14:27 - blot out 1 Chronicles 21:17 - let thine Nehemiah 9:18 - General Psalms 106:23 - he said Isaiah 4:3 - written Jeremiah 14:11 - General Daniel 3:15 - well Daniel 4:19 - My Lord Luke 10:20 - your Hebrews 12:23 - which 2 Peter 3:9 - not willing 1 John 5:16 - he shall ask Revelation 13:8 - whose
Cross-References
For this cause, do not the priests of Dagon, nor any that enter into the house of Dagon, tread upon the threshold of Dagon, in Ashdod, - until this day.
Gill's Notes on the Bible
Yet now, if thou will forgive their sin,.... Of thy free grace, good will, and pleasure; it will redound to thy glory, men will praise thy name on account of it; these people will have great reason to be thankful, and will lie under great obligations to thee, to fear, serve, and glorify thee; and in particular it will be regarded by me as the highest favour that can be asked or granted:
and if not, blot me, I pray thee, out of the book which thou hast written; not the book of the law, as Jarchi, written with the finger of God, the name of Moses was not written there; nor the book of the just, as the Targum of Jonathan, the list and catalogue of good men, that belonged to the visible church, called in after time "the writing of the house of Israel", Ezekiel 13:9 but rather the book of life, either of this temporal life, and then it means no more than that he wished to die, even immediately by the hand of God, which seems to be countenanced by Numbers 11:15 or else of eternal life, and is no other than the book of life of the Lamb, or God's predestination or choice of men in Christ to everlasting life, which is particular, personal, sure, and certain; and Moses asks for this, not as a thing either desirable or possible, but to express his great affection for this people, and his great concern for the glory of God; and rather than either should suffer, he chose, if it was possible, to be deprived of that eternal happiness he hoped for, and should enjoy.
Barnes' Notes on the Bible
The faithfulness of Moses in the office that had been entrusted to him was now to be put to the test. It was to be made manifest whether he loved his own glory better than he loved the brethren who were under his charge; whether he would prefer that he should himself become the founder of a âgreat nation,â or that the Lordâs promise should be fulfilled in the whole people of Israel. This may have been especially needful for Moses, in consequence of his natural disposition. See Numbers 12:3; and compare Exodus 3:11. With this trial of Moses repeated in a very similar manner Numbers 14:11-23, may be compared the trial of Abraham Genesis 22:0 and of our Saviour Matthew 4:8-10.
Exodus 32:8
These be thy gods ... have brought - This is thy god, O Israel, who has brought ...
Exodus 32:10
Let me alone - But Moses did not let the Lord alone; he wrestled, as Jacob had done, until, like Jacob, he obtained the blessing Genesis 32:24-29.
Exodus 32:14
This states a fact which was not revealed to Moses until after his second intercession when he had come down from the mountain and witnessed the sin of the people Exodus 32:30-34. He was then assured that the Lordâs love to His ancient people would prevail God is said, in the language of Scripture, to ârepent,â when His forgiving love is seen by man to blot out the letter of His judgments against sin (2 Samuel 24:16; Joel 2:13; Jonah 3:10, etc.); or when the sin of man seems to human sight to have disappointed the purposes of grace (Gen 6:6; 1 Samuel 15:35, etc.). The awakened conscience is said to ârepent,â when, having felt its sin, it feels also the divine forgiveness: it is at this crisis that God, according to the language of Scripture, repents toward the sinner. Thus, the repentance of God made known in and through the One true Mediator reciprocates the repentance of the returning sinner, and reveals to him atonement.
Exodus 32:17-18
Moses does not tell Joshua of the divine communication that had been made to him respecting the apostasy of the people, but only corrects his impression by calling his attention to the kind of noise which they are making.
Exodus 32:19
Though Moses had been prepared by the revelation on the Mount, his righteous indignation was stirred up beyond control when the abomination was before his eyes.
Exodus 32:20
See Deuteronomy 9:21. What is related in this verse must have occupied some time and may have followed the rebuke of Aaron. The act was symbolic, of course. The idol was brought to nothing and the people were made to swallow their own sin (compare Micah 7:13-14).
Exodus 32:22
Aaronâs reference to the character of the people, and his manner of stating what he had done Exo. 5:24, are very characteristic of the deprecating language of a weak mind.
Exodus 32:23
Make us gods - Make us a god.
Exodus 32:25
Naked - Rather unruly, or âlicentiousâ.
Shame among their enemies - Compare Psalms 44:13; Psalms 79:4; Deuteronomy 28:37.
Exodus 32:26-29
The tribe of Levi, Mosesâ own tribe, now distinguished itself by immediately returning to its allegiance and obeying the call to fight on the side of Yahweh. We need not doubt that the 3,000 who were slain were those who persisted in resisting Moses. The spirit of the narrative forbids us to conceive that the act of the Levites was anything like an indiscriminate massacre. An amnesty had first been offered to all by the words: âWho is on the Lordâs side?â Those who were forward to draw the sword were directed not to spare their closest relations or friends; but this must plainly have been with an understood qualification as regards the conduct of those who were to be slain. Had it not been so, they who were on the Lordâs side would have had to destroy each other. We need not stumble at the bold, simple way in which the statement is made.
Exodus 32:29
Consecrate yourselves to day to the Lord ... - The margin contains the literal rendering. Our version gives the most probable meaning of the Hebrew, and is supported by the best authority. The Levites were to prove themselves in a special way the servants of Yahweh, in anticipation of their formal consecration as ministers of the sanctuary (compare Deuteronomy 10:8), by manifesting a self-sacrificing zeal in carrying out the divine command, even upon their nearest relatives.
Exodus 32:31
Returned unto the Lord - i. e. again he ascended the mountain.
Gods of gold - a god of gold.
Exodus 32:32
For a similar form of expression, in which the conclusion is left to be supplied by the mind of the reader, see Daniel 3:15; Luke 13:9; Luke 19:42; John 6:62; Romans 9:22. For the same thought, see Romans 9:3. It is for such as Moses and Paul to realize, and to dare to utter, their readiness to be wholly sacrificed for the sake of those whom God has entrusted to their love. This expresses the perfected idea of the whole burnt-offering.
Thy book - The figure is taken from the enrolment of the names of citizens. This is its first occurrence in the Scriptures. See the marginal references. and Isaiah 4:3; Daniel 12:1; Luke 10:20; Philippians 4:3; Revelation 3:5, etc.
Exodus 32:33, Exodus 32:34
Each offender was to suffer for his own sin. Compare Exodus 20:5; Ezekiel 18:4, Ezekiel 18:20. Moses was not to be taken at his word. He was to fulfill his appointed mission of leading on the people toward the land of promise.
Exodus 32:34
Mine Angel shall go before thee - See the marginal references and Genesis 12:7.
In the day when I visit ... - Compare Numbers 14:22-24. But though the Lord chastized the individuals, He did not take His blessing from the nation.
Clarke's Notes on the Bible
Verse Exodus 32:32. Forgive their sin---; and if not, blot me--- out of thy book — It is probable that one part of Moses' work during the forty days of his residence on the mount with God, was his regulating the muster-roll of all the tribes and families of Israel, in reference to the parts they were respectively to act in the different transactions in the wilderness, promised land, c. and this, being done under the immediate direction of God, is termed God's book which he had written, (such muster-rolls, or registers, called also genealogies, the Jews have had from the remotest period of their history;) and it is probable that God had told him, that those who should break the covenant which he had then made with them should be blotted out of that list, and never enter into the promised land. All this Moses appears to have particularly in view, and, without entering into any detail, immediately comes to the point which he knew was fixed when this list or muster-roll was made, namely, that those who should break the covenant should be blotted out, and never have any inheritance in the promised land: therefore he says, This people have sinned a great sin, and have made them gods of gold; thus they had broken the covenant, (see the first and second commandments,) and by this had forfeited their right to Canaan. Yet now, he adds, if thou wilt forgive their sin, that they may yet attain the promised inheritance---; and if not, blot me, I pray thee, out of thy book which thou hast written - if thou wilt blot out their names from this register, and never suffer them to enter Canaan, blot me out also; for I cannot bear the thought of enjoying that blessedness, while my people and their posterity shall be for ever excluded. And God, in kindness to Moses, spared him the mortification of going into Canaan without taking the people with him. They had forfeited their lives, and were sentenced to die in the wilderness; and Moses' prayer was answered in mercy to him, while the people suffered under the hand of justice. But the promise of God did not fail; for, although those who sinned were blotted out of the book, yet their posterity enjoyed the inheritance.
This seems to be the simple and pure light in which this place should be viewed; and in this sense St. Paul is to be understood, Romans 9:3, where he says: For I could wish that myself were ACCURSED from Christ for my brethren, my kinsmen according to the flesh; who are ISRAELITES, to whom pertaineth the ADOPTION, and the GLORY, and the COVENANTS. Moses could not survive the destruction of his people by the neighbouring nations, nor their exclusion from the promised land; and St. Paul, seeing the Jews about to be cut off by the Roman sword for their rejection of the Gospel, was willing to be deprived of every earthly blessing, and even to become a sacrifice for them, if this might contribute to the preservation and salvation of the Jewish state. Both those eminent men, engaged in the same work, influenced by a spirit of unparalleled patriotism, were willing to forfeit every blessing of a secular kind, even die for the welfare of the people. But certainly, neither of them could wish to go to eternal perdition, to save their countrymen from being cut off, the one by the sword of the Philistines, the other by that of the Romans. Even the supposition is monstrous.
On this mode of interpretation we may at once see what is implied in the book of life, and being written in or blotted out of such a book. In the public registers, all that were born of a particular tribe were entered in the list of their respective families under that tribe. This was the book of life; but when any of those died, his name might be considered as blotted out from this list. Our baptismal registers, which record the births of all the inhabitants of a particular parish or district, and which are properly our books of life; and our bills of mortality, which are properly our books of death, or the lists of those who are thus blotted out from our baptismal registers or books of life; are very significant and illustrative remains of the ancient registers, or books of life and death among the Jews, the Greeks, the Romans, and most ancient nations. It is worthy of remark, that in China the names of the persons who have been tried on criminal processes are written in two distinct books, which are called the book of life and the book of death: those who have been acquitted, or who have not been capitally convicted, are written in the former; those who have been found guilty, in the latter. These two books are presented to the emperor by his ministers, who, as sovereign, has a right to erase any name from either: to place the living among the dead, that he may die; or the dead, that is, the person condemned to death, among the living, that he may be preserved. Thus he blots out of the book of life or the book of death according to his sovereign pleasure, on the representation of his ministers, or the intercession of friends, &c. An ancient and extremely rich picture, in my own possession, representing this circumstance, painted in China, was thus interpreted to me by a native Chinese.
