‘I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.’ Moses trembled, and dared not look.
Parallel Translations
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‘I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.’ Moses trembled, and dared not look.
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I am the God of thy fathers the God of Abraham the God of Isaac and the God of Iacob. Moses trembled and durst not beholde.
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I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Iacob. Then Moses trembled, and durst not behold it.
Cross-references (20)
Passages linked to Acts 7:32 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 3:6 Moreover he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face because he was afraid to look at God.
- Matthew 22:32 ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob?’ God is not the God of the dead, but of the living.”
- Genesis 28:13-17 Behold, Yahweh stood above it, and said, “I am Yahweh, the God of Abraham your father, and the God of Isaac. I will give the land you lie on to you and to your offspring. Your offspring will be as the dust of the earth, and you will spread abroad to the west, and to the east, and to the north, and to the south. In you and in your offspring, all the families of the earth will be blessed. Behold, I am with you, and will keep you, wherever you go, and will bring you again into this land. For I will not leave you, until I have done that which I have spoken of to you.” Jacob awakened out of his sleep, and he said, “Surely Yahweh is in this place, and I didn’t know it.” He was afraid, and said, “How awesome this place is! This is none other than God’s house, and this is the gate of heaven.”
- Genesis 50:24 Joseph said to his brothers, “I am dying, but God will surely visit you, and bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob.”
- Exodus 3:15 God said moreover to Moses, “You shall tell the children of Israel this, ‘Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is my memorial to all generations.
- Exodus 4:5 “This is so that they may believe that Yahweh, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.”
- Exodus 33:20 He said, “You cannot see my face, for man may not see me and live.”
- 1 Kings 19:13 When Elijah heard it, he wrapped his face in his mantle, went out, and stood in the entrance of the cave. Behold, a voice came to him, and said, “What are you doing here, Elijah?”
- Job 4:14 fear came on me, and trembling, which made all my bones shake.
- Job 37:1-2 “Yes, at this my heart trembles, and is moved out of its place. Hear, oh, hear the noise of his voice, the sound that goes out of his mouth.
- Job 42:5-6 I had heard of you by the hearing of the ear, but now my eye sees you. Therefore I abhor myself, and repent in dust and ashes.”
- Psalms 89:7 a very awesome God in the council of the holy ones, to be feared above all those who are around him?
- Isaiah 6:1-5 In the year that king Uzziah died, I saw the Lord sitting on a throne, high and lifted up; and his train filled the temple. Above him stood the seraphim. Each one had six wings. With two he covered his face. With two he covered his feet. With two he flew. One called to another, and said, “Holy, holy, holy, is Yahweh of Armies! The whole earth is full of his glory!” The foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. Then I said, “Woe is me! For I am undone, because I am a man of unclean lips, and I dwell among a people of unclean lips: for my eyes have seen the King, Yahweh of Armies!”
- Daniel 10:7-8 I, Daniel, alone saw the vision; for the men who were with me didn’t see the vision; but a great quaking fell on them, and they fled to hide themselves. So I was left alone, and saw this great vision. No strength remained in me; for my face grew deathly pale, and I retained no strength.
- Matthew 17:6 When the disciples heard it, they fell on their faces, and were very afraid.
- Luke 5:8 But Simon Peter, when he saw it, fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, Lord.”
- Acts 3:13 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the presence of Pilate, when he had determined to release him.
- Acts 9:4-6 He fell on the earth, and heard a voice saying to him, “Saul, Saul, why do you persecute me?” He said, “Who are you, Lord?” The Lord said, “I am Jesus, whom you are persecuting. But rise up and enter into the city, then you will be told what you must do.”
- Hebrews 11:16 But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them.
- Revelation 1:17 When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, “Don’t be afraid. I am the first and the last,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (10 sources)
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John Calvin 1540 · Public Domain 32. I am the God of thy fathers. Now,…
32. I am the God of thy fathers. Now, we see to what end the vision was offered to Moses; to wit, that the word of God might have his [its] authority. For bare visions should do but little good, unless doctrine were joined therewithal; and it is joined with them not as an inferior part, but as the cause of all visions and the end. And whereas he calleth himself the God of Abraham, Isaac, and Jacob, there is a double reason why he calleth himself so. As the majesty of God is infinite, if we will comprehend it, it doth rather swallow up our senses; if we endeavor to ascend unto it we vanish away; therefore, he adorneth himself with titles under which we may comprehend him. But we must mark that God maketh choice of such titles, as that he may by them call us back unto his word. For he is called the God of Abraham, Isaac, and Jacob, for this cause, because he committed unto them the doctrine of salvation, that he might thereby be known to the world. But God had respect properly unto the present circumstance when he spake to Moses on this wise; for both this vision, and the hope of the delivery of the people, and the commandment which he was about to give to Moses, did depend upon the covenant which he had made in times past with the fathers. So that the suspicion of novelty is taken away, and the mind of Moses is lifted up to hope for redemption, which was grounded in the whole promise.
Therefore, this title is as much as if God had said, I, which have promised in times past to your fathers, that I have a care of your safety, which have taken the kindred of Abraham to my tuition by a free covenant, yea, which have appointed this time for an end of your bondage, I appear now unto thee, that I may perform that which I promised, like as at this day all the promises of God must lean and be stayed upon this foundation, that they may be sure and certain to us, that God hath adopted us in Christ, and hath promised that he will be our God and our Father. And Christ gathereth out of this place by good reason that the godly live after they be dead, (Matthew 22:32;) for if the whole man perish in death, this were an unfitting speech, I am the God of Abraham. Let us suppose that there is no Rome, shall not he be laughed at which shall call himself consul of Rome? For this is requisite in relation, that the members be answerable between themselves. There is also another reason to be considered, that forasmuch as God hath in his hand both life and death, without all doubt he preserveth those alive whose father he will be, and whom he counteth his children; therefore, though Abraham, Isaac, and Jacob died, concerning the flesh, yet do they live in spirit with God.
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And Moses being afraid. This might seem to be an absurd thing, that a voice full of consolation doth rather terrify Moses than make him glad; but it was good for Moses to be thus terrified with the presence of God, that he might frame himself unto the greater reverence; neither doth the voice of God alone strike his mind, but his majesty, whereof he saw a sign in the burning bush. And what marvel is it, if man be afraid when he seeth God? and especially let us remember that men’s minds are by this means prepared unto fear and reverence as in Exodus 20:22,
“Thou hast seen signs, thou hast heard the sound of the trumpet, that thou mayest learn to fear the Lord.”
But some will say, Why dare not Moses now for fear consider, who was not afraid to draw near before? I answer, that the nearer we draw unto God, the more his glory doth appear, so are we the more afraid, and that by right. And God maketh Moses afraid for none other cause, save only that he may make him obedient unto him. This fear was a preparation not unfit for greater boldness; and to this end tendeth that which followeth, Put off thy shoes from thy feet; for he is admonished by this sign with reverence to receive the commandments of God, and to give him due glory by all means.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 32 Saying, I am the God of thy fathers,…
32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.
Ver. 32. See Exo 3:6.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I am the God of thy fathers; that he…
I am the God of thy fathers; that he might know from whom he had his commission, and by whom he was to be sent.
The God of Abraham, &c.; mention is made of these, because God had made unto them the promise of delivering their posterity, which he was now about to do, the time being fully come.
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Moses trembled: all great admiration hath some fear joined with it: God’s appearing, though in mercy, was ever full of terror and amazement; what will his appearing be, when he shall come in judgment to render vengeance! Who then shall be able to abide?
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Saying, I am the God of thy fathers,.... Who…
Saying, I am the God of thy fathers,.... Who made a covenant with them, promised the land of Canaan to them, and to their posterity, and to bring the children of Israel out of their servitude and bondage, and into the possession of the promised land:
the God of Abraham, and the God of Isaac, and the God of Jacob; words which our Lord makes use of to prove the doctrine of the resurrection of the dead, since God is not the God of the dead, but of the living; see Gill on Mat 22:32.
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Then Moses trembled; this Stephen had by tradition; in which way also the author of the epistle to the Hebrews had the account of his trembling and quaking at the same mount, when the law was given, Heb 12:21
and durst not behold; either "the sight" of the burning bush, and curiously consider and inquire into that, as the Syriac version reads; or him, as the Ethiopic version; that is, God, and which is expressed in
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Albert Barnes 1834 · Public Domain Saying, I am the God ... - See this…
Saying, I am the God ... - See this explained in the notes on Mat 22:32.
Then Moses trembled - Exo 3:6.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 32. The place of the Scripture—The section. When the…
32. The place of the Scripture—The section. When the persecutor Antiochus forbade the Law to be read, the Jews divided the prophets into fifty-four sections for reading in the public service. The section now being read by the eunuch was 53-56. The passage given by Luke (Isa_53:7-8) is undoubtedly from the Septuagint, a version made in Egypt, and familiar, of course, to the Ethiopian. It differs somewhat in meaning from the Hebrew.
Sheep… lamb dumb—A vivid description of our Lord’s silent submission to sentence and death.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 32. the God of Abraham, and the God of…
32. the God of Abraham, and the God of Isaac, and the God of Jacob] The oldest authorities omit “the God” in the second and third places.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (32) The God of Abraham.—It is probable, on the…
(32) The God of Abraham.—It is probable, on the assumption that Stephen had been one of the Seventy disciples of Luk_10:1, that he knew that these words had been cited by the Lord Jesus (Mat_22:32) as witnessing against the unbelief of the Sadducees. In any case, the fact could hardly have been forgotten by the priestly and therefore Sadducean members of the Council, to whom Stephen addressed his defence. They had then been urged as a new proof of immortality, and therefore of the resurrection. They are now connected with the proclamation that He who then spake had himself been raised from the dead and exalted to the right hand of God.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Saying, A.V., is omitted; of Isaac and of Jacob…
Saying, A.V., is omitted; of Isaac and of Jacob for the God of Isaac and the God of Jacob, A.V. and T.R.; and for then, A.V.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain See notes on verse 30
See notes on verse 30
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.