When Moses saw that the people were out of control, (for Aaron had let them lose control, causing derision among their enemies),
Parallel Translations
-
When Moses saw that the people were out of control, (for Aaron had let them lose control, causing derision among their enemies),
-
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:)
-
And when Moses saw that the people were broken loose — for Aaron had let them loose for a derision among their enemies —
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (12)
Passages linked to Exodus 32:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 47:3 Your nakedness will be uncovered. Yes, your shame will be seen. I will take vengeance, and will spare no one.”
- Micah 1:11 Pass on, inhabitant of Shaphir, in nakedness and shame. The inhabitant of Zaanan won’t come out. The wailing of Beth Ezel will take from you his protection.
- Revelation 16:15 “Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn’t walk naked, and they see his shame.”
- Genesis 3:10 The man said, “I heard your voice in the garden, and I was afraid, because I was naked; so I hid myself.”
- Exodus 33:4-6 When the people heard this evil news, they mourned; and no one put on his jewelry. Yahweh had said to Moses, “Tell the children of Israel, ‘You are a stiff-necked people. If I were to go up among you for one moment, I would consume you. Therefore now take off your jewelry from you, that I may know what to do to you.’ ” The children of Israel stripped themselves of their jewelry from Mount Horeb onward.
- Deuteronomy 9:20 Yahweh was angry enough with Aaron to destroy him. I prayed for Aaron also at the same time.
- 2 Chronicles 28:19 For Yahweh brought Judah low because of Ahaz king of Israel, because he acted without restraint in Judah and trespassed severely against Yahweh.
- Ezekiel 16:63 that you may remember, and be confounded, and never open your mouth any more, because of your shame, when I have forgiven you all that you have done,” says the Lord Yahweh.’ ”
- Daniel 12:2 Many of those who sleep in the dust of the earth will awake, some to everlasting life, and some to shame and everlasting contempt.
- Hosea 2:3 Lest I strip her naked, and make her bare as in the day that she was born, and make her like a wilderness, and set her like a dry land, and kill her with thirst.
- Romans 6:21 What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death.
- Revelation 3:17-18 Because you say, ‘I am rich, and have gotten riches, and have need of nothing;’ and don’t know that you are the wretched one, miserable, poor, blind, and naked; I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain Both destitute of God’s favor, and an occasion to…
Both destitute of God’s favor, and an occasion to their enemies to speak evil of their God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Exo 32:25 And when Moses saw that the people…
Exo 32:25 And when Moses saw that the people [were] naked; (for Aaron had made them naked unto [their] shame among their enemies:)
Ver. 25. Aaron had made them naked.] As Aaron’s engraving instrument writes down his sin: so the confession of other more ingenuous Jews proclaims the Israelites, saying that, No punishment befalleth thee, O Israel, in which there is not an ounce of this calf. {a}
Read full note →
{a} Mos. Gerund.
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.e. That they were stripped both of their ornament,…
i.e. That they were stripped both of their ornament, which was not so much the jewels of their ears, as the innocency of their minds and lives; and of their defence, to wit, of the favour and protection of God, by which alone they were secured from the Egyptians, and were to be defended against those many and mighty enemies towards whom they were about to march; and that being thus disarmed and helpless, they would be a prey to every enemy: when Moses considered this, he took the following course to cover their nakedness, to expiate their sins, to regain the favour of God, and by punishing the most eminent and incorrigible offenders, to bring the rest to repentance.
Aaron had made them naked, as Ahaz is said to have made Judah naked, 2Ch 28:19.
Read full note →
Quest. How were they made naked or ashamed amongst their enemies, when at this time they were in their own camp, remote from all their enemies?
Answ. He speaks not only of their present shame, but of their everlasting reproach, especially among their and God’s enemies, who, being constant to their idols, would justly scorn the Israelites for their levity in forsaking their God so quickly and easily. See Jer 2:11. But the Hebrew word may be, and is by some, translated thus, amongst those that do or shall rise up or be born of them i.e. that shall succeed them; for so the word rising is used Exo 1:8; Mat 11:11. And so the Chaldee here renders it, amongst their generations; and the other Chaldee interpreter, and the Syriac, in their latter days, or in aftertimes. So the sense is, that Aaron had put a note of perpetual infamy upon them, even to all after-ages.
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 Then Moses stood in the gate of the camp,....…
Then Moses stood in the gate of the camp,.... In one of the gates of it; for it doubtless had more than one to go in and out of, as is clear from Exo 32:27 it being probably entrenched all around; here Moses set himself, it being the usual place, as in cities, where the people were summoned together on important occasions, and justice and judgment were administered:
and said, who is on the Lord's side? let him come unto me; who is for the worship of the true God, and him only, and against the worship of a gold calf, or any other idol, and is zealous for the glory of God, and the honour of his name:
Read full note →
and all the sons of Levi gathered themselves together unto him; that is, all those that had not given in to the idolatry of the calf; all is put for many. Jarchi infers from hence, that this tribe was wholly free from that sin; but the contrary is most evident, for it appears from the context that many of them were slain for it; yea, as, on the one hand, they were only of the tribe of Levi, who joined themselves to Moses, though there was no doubt many in all the tribes that were not in the idolatry; so, on the other hand, there were none slain, or very few, but of the tribe of Levi, as will appear in the exposition of the following verses, the being principally concerned with Aaron in making the calf; and therefore those of the same tribe that joined them not were the more zealous and studious to purge themselves from the imputation of the crime, by going over to Moses at once, and showing themselves to be on the Lord's side.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The people were naked - Stript of their armour,…
The people were naked - Stript of their armour, and liable to insults.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 25. Moses saw that the people were naked]…
Verse 25. Moses saw that the people were naked] They were stripped, says the Targum, of the holy crown that was upon their heads, on which the great and precious name [Ancient Hebrew] JEHOVAH was engraved. But it is more likely that the word פרע parua implies that they were reduced to the most helpless and wretched state, being abandoned by God in the midst of their enemies. This is exactly similar to that expression, 2Ch 28:19: For the Lord brought Judah low, because of Ahaz king of Israel: for he made Judah NAKED, הפריע hiphria, and transgressed sore against the Lord. Their nakedness, therefore, though in the first sense it may imply that several of them were despoiled of their ornaments, yet it may also express their defenceless and abandoned state, in consequence of their sin. That they could not literally have all been despoiled of their ornaments, appears evident from their offerings. See Ex 35:21, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Exo 32:25. Moses saw that the people were naked…
Exo 32:25. Moses saw that the people were naked — This is the most common and obvious meaning of the word פרע, paruang, here used, as many examples in the Old Testament show, and it is the sense which seems best to suit this place. They were stripped of their ornament and armour, not only of their jewels, but of the innocence of their minds and lives, and of their defence, the favour and protection of God, by which alone they were secured from the Egyptians, and by which they were to be defended against those many and mighty enemies toward whom they were about to march, and to whom, being thus disarmed and helpless, they would become an easy prey.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Naked. Having lost not only their gold, and their…
Naked. Having lost not only their gold, and their honour, but what was worst of all, being stripped also of the grace of God, and having lost him. --- The shame of the filth. That is, of the idol, which they had taken for their god. It is the usual phrase of the Scripture to call idols filth, and abominations. (Challoner) --- Of the filth, is not in Hebrew. But it serves to explain how the Hebrews came to be so unprotected and disconcerted. See 2 Paralipomenon xxviii. 29.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain naked--either unarmed and defenseless, or ashamed from a sense…
naked--either unarmed and defenseless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rites in that indecent manner.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 25. Naked — This word, twice employed in this…
25. Naked — This word, twice employed in this verse, indicates a letting the people loose from all restraint, and giving them over to licentious and dangerous revelling. See the note on פרע, at Jdg_5:1.
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 25. broken loose … let them loose] viz. from…
25. broken loose … let them loose] viz. from their allegiance to Jehovah, under Aaron’s leadership: cf. for the word Exo_5:4.
for a whispering (i.e. a derision: LXX. ἐπίχαρμα) among them that rose up against them] The expression is poetical, and may have been taken from an ancient song (so Ew. Hist. ii. 182). Their foes would deride, when they heard that they had deserted their national God, who they boasted had led them out of Egypt.
Read full note →
25–29. The people being in rebellion, the Levites, responding in a body to Moses’ appeal for help, seize their swords, and slay 3000 of them. For the zeal thus displayed on Jehovah’s behalf, they are rewarded with the priesthood. It is noticeable that, though Aaron is a ‘Levite’ (Exo_4:17 : see note), the other ‘Levites’ here take part against him. For another view of these verses,—viz. that they are not in their original context, and that they describe the punishment, not for the worship of the Golden Calf, but for some independent act of rebellion against Jehovah,—see Di., C.-H., and McNeile (pp. xxxiv f., 207 f.).
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 (25) When Moses saw that the people were naked.—Most…
(25) When Moses saw that the people were naked.—Most modern commentators prefer to translate “that the people were licentious,” or “unruly.” But the rendering of the Authorised Version may be defended. In the lewd and excited dancing of idolatrous orgies, garments were frequently cast aside, and the person exposed indecently. Egyptian dancers are represented on the monuments with scarcely any clothing.
Among their enemies.—Amalekites may have held many fastnesses among the hills, from which they may have been able to see what was going on in the camp.
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 Vers. 25-29. MOSES PUNISHES THE RINGLEADERS. The presence of…
Vers. 25-29. MOSES PUNISHES THE RINGLEADERS. The presence of Moses in the camp his impressive act in breaking the tables even his seizure of the idol and consignment of it to destruction didnot arrest the licentious orgy in which the people had engaged before his coming. The "play" that had followed on the feasting still continued; though we may suppose that many had been impressed and had desisted. Moses felt that an example must be made, and a stop put to conduct which was more and more provoking the Almighty, and might at any moment bring down the judgment of complete destruction upon the whole people. He therefore took his station at the main gate of the camp (ver. 26), and shouted the words "Who is on Jehovah"s side? Here, to me!" The sound of the words could not, of course, have reached very far but they rallied to him those of his own tribe who stood near, and thus placed a strong force at his disposal. Moses bade them get their swords, and proceed through the camp from end to end, slaying the idolaters not, we may be sure, indiscriminately, but executing God"s judgment on those who were most conspicuous and persistent. They were especially bidden not to spare their own nearest and dearest, which implies that many Levites were among the ringleaders. The result was the destruction by the sword of three thousand men and the suppression of the festival. It is not to be doubted that Moses had Divine sanction for what he did in this matter (ver. 27).
The people were naked. It has been suggested that "licentious" or "unruly" would be a better rendering (Gesenius, Dathe, Rosenmuller, Kalisch, Cook), but the primary sense of pharua is "naked," "stript;" and of the licentious orgies of the East, stripping or uncovering the person was a feature (Heb 2:60), so that there is no reason for changing the expression used in the Authorised Version. Moses saw that most of the people were still without the garments that they had laid aside when they began to dance, and were probably still engaged in dancing and shouting. Aaron had made them naked. Aaron is said to have done that to which his actions had led. He had made the calf and proclaimed a festival. The "nakedness" had naturally followed. Unto their shame among their enemies. Amalekites were no doubt still hovering about the camp; indeed, the tribe probably still held most of the surrounding mountains. They would witness the orgy, and see the indecent and shameful exposure.
Read full note →
HOMILIES BY J. ORR Vers. 25-30. The zeal of Levi.
Panic was in the comp. The idolaters stood as they had been taken in their guilty revels. Their sin had been of too heinous a nature to admit of its being passed over without severe punishment. Law must be vindicated. Vengeance must be taken for the injury offered to the majesty of Jehovah. Stern as the duty is, the mediator does not shrink from immediately addressing himself to the execution of judgment.
I THE SUMMONS. He stood in the gate of the camp and said, "Who is on the Lord"s side? Let him come unto me" (ver. 26). This must be taken to mean, not, "Who is willing to be on the Lord"s side now?" but "Who has shown himself on the Lord"s side during the recent apostasy?" Note the Lord"s side, though for a time the unpopular one, proves in the end to be the side of honour, of safety, and of comfort. Fidelity has its ultimate reward. Wisdom is justified of her children. (Mat_11:19)
II THE RESPONSE. "All the sons of Levi gathered themselves together unto him" (ver. 26). The Levites, as a tribe, would thus appear to have been less implicated in the idolatry than the rest of the people.
Faithful found Among the faithless, faithful only he
This now turns to their honour. The text, however, does not forbid the supposition that individuals from the other tribes also came out, anti separated themselves at the call of Moses.
III THE COMMISSION. This was sufficiently sanguinary. It put the fidelity, of Levi to a terrible test. "Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out," etc. (ver. 27).
1. In the work of executing Jehovah"s vengeance, the Levites were to "consecrate" themselves (ver. 29). They were to devote themselves. They were to be actuated in what they did by pure zeal for God"s glory. They were to obey to the letter the command he had given them.
2. In the doing of this work, they were sternly to repress all natural impulses: "every man upon his son, and upon his brother". (ver. 29; cf. Deu_33:9) So earthly ties are not to be permitted to stand between us and duty to Christ. (Mat_8:21, 22 10:27)
IV THE EXECUTION OF THE MANDATE.
1. The Levites showed unflinching zeal in the work entrusted to them. By their zeal on this, and on other occasions, (Deu_33:8) they reversed the curse which lay upon their tribe, and won for themselves great honour and blessing. In particular, they won the privilege of serving in the sanctuary.
2. They slew three thousand of the people (ver. 28). "Terrible surgery this," as Carlyle says of the storming of Drogheda; "but is it surgery, and judgment, or atrocious murder merely?" The number of the slain was after all small as compared with the whole body of the people. Probably only the ringleaders and chief instigators of the revolt were put to death, with those who still showed the disposition to resist. Note, that notwithstanding their great zeal on this occasion, the Levites were among those afterwards excluded from Canaan for unbelief. This is a striking circumstance. It shows how those that think they stand need to take heed lest they fall. (1Co_10:12) It reminds us that one heroic act of service is not enough to win for us the kingdom of God. "We are made partakers of Christ, if we hold the beginning of our confidence fast unto the end". (Heb_3:14) It may suggest to us also, that many of the Israelites who failed under the later trial, and so were excluded from Canaan, thus forfeiting the earthly inheritance, may yet have had the root of the matter in them, and so, spiritually, were saved. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain MAIN HOMILETICS OF THE PARAGRAPH.—Exo_32:25-30
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_32:25-30
RETRIBUTION
Read full note →
We observe—
I. The sin by which the retribution was provoked. This sin was one which could not be lightly passed over; it was a violation of the fundamental law which God had given unto Israel (Exo_20:3-5). In these days direct sins against God are lightly thought of, but Israel was taught a very different theology. God saw that in the making of an image His real nature would first be eclipsed, and soon His existence would be forgotten: the image first degraded the idea of God, and then displaced God in the eye and heart of the people. And whatever lowered God in the estimation of the people, whatever let God down to the level of the people, whatever stole away the reverence and love of the people from God—this was a cardinal evil. They who teach us to see God in nature, until nature takes the place of God; they who teach us to see God in humanity, until humanity takes the place of God; they who teach us to see God in the blessings of life, until the blessings of life take the place of God; they who teach us to see God in the Church, until the Church takes the place of God;—all these Aarons are causing Israel to sin the sin which is unto death. Let us beware of losing sight of the Divine spirituality, of the Divine existence. Idolatry is the root of all sin—renunciation of the spiritual holy God is the mother of all crimes and sorrows. Ceasing to revere the Eternal One, what greatness can be admired? ceasing to adore the All Beautiful, what excellence can be venerated? ceasing to believe in the Holy One, what purity can be sacred? ceasing to commune with the Happy One, what woes are not possible? Idolatry and atheism are direct violations of the most fundamental law of existence, and directly provoke God’s anger. We observe—
II. The retribution by which the sin was punished, Exo_32:27,
Exo_32:28.
1. This retribution was swift. The scene of feasting and song, Exo_32:18, was soon turned into a scene of death and dirge. God can bring swift destruction on splendid empires, on proud sinners. Let us remember, in the day of our pride and vanity, how easily and swiftly God can visit us. “The laughter of fools is as the crackling of thorns under a pot.” “The triumphing of the wicked is short.”
2. This retribution was terrible. There was great mercy exercised by God in this event, and yet how terrible this judgment, even softened by grace! It is a fearful thing to sin against God. Idolatry, atheism, libertinism—bring with them awful punishments in this life; and if in this life, what of the next?
3. This retribution was just. We see what dreadful penalties are inflicted on men for transgressing the great laws of nature, and we feel that if this is right, it is just in God also to punish those who violate the highest law of all. What frightful diseases, wars, famines, deaths, come out of sin, and the event recorded in the text is in consistency with the same law!
III. The penitence by which the retribution was escaped, Exo_32:26. “Who is on the Lord’s side?” The Levites, no doubt, had participated in the general sin, but at the call of Moses they repent, and become the instruments to execute God’s judgment, although they had to slay their own son or brother. Let us put ourselves on the Lord’s side, whatever it may cost us. “O Lord our God, other lords besides Thee have had dominion over us: but by Thee only will we make mention of Thy name” (Isa_26:13).
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Idol-Idiosyncrasy. Exo_32:1-35.
(1.) Material idolatry has passed away among civilised nations in its literal import. As Macmillan says, the old worship of stocks and stones is now impossible among a professedly Christian people. But although the outward mode has passed away, the essence of the temptation remains the same. Human society is changed, but human nature is unchanged. The impulse which led Israel to seek the golden calf is as strong as ever, and images are set up and worshipped now as fantastic as any pagan fetish or joss. For what is idolatry! Is it not in its essence the lowering of the idea of God and of God’s nature, and the exaltation of a dead image above a man’s own living spirit! Is not an idol whatever is loved more than God, whatever is depended upon for happiness and help independent of God?
(2.) Sooner or later, as Moses pounded the calf and gave the Israelites the dust to drink in punishment of their idolatry, will all such moral idolaters have to drink the dust of their idols. Our sin will become our punishment, our idols our scourges. God is a jealous God, and every soul that turns aside from His love to the lying vanities of the world must drink the bitter water of jealousy, filled with the dust of the bruised and mutilated idols of spiritual idolatry: “This shall ye have at My hand, ye shall lie down in sorrow.”
“Thou art the man within whose heart’s deep cell
All evil sleeping lies;
Lust, in a dark hour waking, breaks the spell,
And straightway there arise
Monsters of evil thoughts and base desire.”
—Greok.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Slaughter of the Idolaters
The Slaughter of the Idolaters
v. 25. And when Moses saw that the people were naked; they had stripped themselves of their ornaments and had also neglected to keep the camp properly protected; (for Aaron had made them naked unto their shame among their enemies, he had given them free reign in their festivities, a fact which caused the camp to be unprotected and exposed the children of Israel to derision in more than one respect;)
Read full note →
v. 26. then Moses stood in the gate of the camp and said, Who is on the Lord’s side; who will take the Lord’s part? Let him come unto me. And all the sons of Levi gathered themselves together unto him. They were the first to turn from their sin in true repentance and to show their willingness to make amends for their sin.
v. 27. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, that is, passing through the length of the camp twice, going and returning, and slay every man his brother, and every man his companion, and every man his neighbor. No matter how close the relationship, there was to be indiscriminate slaughter: all those whom it would strike should die.
v. 28. And the children of Levi did according to the word of Moses; and there fell of the people that day about three thousand men.
v. 29. For Moses had said, before the men of Levi went forth to the slaughter, Consecrate yourselves today to the Lord, even every man upon his son and upon his brother, that He may bestow upon you a blessing this day. They were to dedicate themselves to the Lord by this implicit and unquestioning obedience, which disregarded the ties of even the closest relationship in order to secure the blessing of the Lord. For the Christians also it often becomes necessary to deny the nearest relatives, namely, when the alternative is Christ or the world. Obedience toward our Lord must always be the first consideration.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 were running wild
were running wild
"were behaving wildly" or "were not controlling themselves"
Read full note →
Then Moses stood at the entrance ... "Whoever is on Yahweh's side, come to me."
This can be stated as an indirect quote. AT: "Then Moses stood at the entrance to the camp and said that whoever was on Yahweh's side should come to him" (See: Direct and Indirect Quotations)
Whoever is on Yahweh's side
Moses speaks of being loyal to Yahweh as being on Yahweh's side. AT: "Whoever is loyal to Yahweh" or "Whoever serves Yahweh" (See: Metaphor)
go back and forth from entrance to entrance
"go from side of the camp to the other, starting at one entrance to the camp and going to the entrance on the other side of the camp"
translationWords
Levi
sword
neighbor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 32:25 much to the amusement of their enemies: After…
32:25 much to the amusement of their enemies: After the Israelites’ great show of worshiping the Lord as a different kind of God, their actions proclaimed that he was merely another of the idols that their enemies had been worshiping all along (see Ezek 36:19-20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.