Exodus34:10–35

The Ritual Decalogue ↔ the Book of the Covenant (Exodus 23) verbal / quotation — confirmed

Verses 18-26 are a near-verbatim re-issue of the festal laws first given in Exodus 23 (and 13). Cambridge prints the two in parallel columns and concludes "these are evidently two recensions of one and the same collection of laws." The Verifier confirms verbal links at multiple points: 34:18 ↔ Exodus 23:15 on the rare lexeme ’âbîb ("Abib," in only 6 verses), matstsâh, chag; 34:22 ↔ Exodus 23:16 on chag and qâtsîyr; 34:26 ↔ Exodus 23:19 on the rare paired gᵉdîy ("kid," 16 vv) and bâshal ("boil," 24 vv). The renewal does not invent new law; it re-authorizes the old.

Exodus 34:18 · Exodus 34:22 · Exodus 34:26 · Exodus 23:15 · Exodus 23:16 · Exodus 23:19

basis: Verifier 34:18↔Ex 23:15: shared H24 ’âbîb (rare, 6 vv), H4682 matstsâh, H2282 chag; 34:26↔Ex 23:19: shared H1423 gᵉdîy (16 vv) + H1310 bâshal (24 vv); the low-frequency lexemes confirm verbal repetition, not mere theme

"Tear down their altars" → the herem against Canaanite worship verbal / quotation — confirmed

The command of v. 13 to destroy altars, standing-stones (maṣṣêḇōṯ) and Asherim is repeated almost word for word in Deuteronomy 7:5 and 12:3. The Verifier reports the same cluster of shared lexemes across all three: maṣṣêḇâh (31 vv), ’ăshêrâh (40 vv), and nâthats ("tear down," 41 vv). Cambridge calls Deuteronomy 7:5 and 12:3 "the almost verbal repetitions" of this verse. The renewed covenant's first concrete demand becomes the standing law of the conquest.

Exodus 34:13 · Deuteronomy 7:5 · Deuteronomy 12:3

basis: Verifier 34:13↔Deut 7:5 / 12:3: shared H4676 matstsêbâh (31 vv), H842 ’ăshêrâh (40 vv), H5422 nâthats (41 vv), H7665 shâbar (142 vv) — multiple non-stop lexemes confirm verbal repetition

"Jealous is His name" ↔ the Second Commandment verbal / quotation — confirmed

The motive clause of v. 14 — "the LORD, whose name is Jealous (qannâ’), is a jealous God" — reaches straight back to the second commandment, Exodus 20:5: "I the LORD your God am a jealous God." The Verifier flags qannâ’ as a rare lexeme occurring in only five verses, alongside shâchâh ("bow down") and ’êl ("god"). The rarity is the point: this is not a generic theme of divine jealousy but the deliberate re-grounding of the Decalogue's second word in the divine name at the covenant's renewal.

Exodus 34:14 · Exodus 20:5

basis: Verifier: shared H7067 qannâ’ (rare, in only 5 vv) + H7812 shâchâh, H410 ’êl; the very low frequency of qannâ’ confirms a deliberate verbal echo of Exodus 20:5

The idol-feast as fellowship with demons → 1 Corinthians 10 structural / thematic — confirmed

The warning of v. 15 — that an invitation to "eat of his sacrifice" draws Israel into the worship offered to the idol — is the seed of Paul's argument in 1 Corinthians 10:20-21: "the things which the Gentiles sacrifice, they sacrifice to demons... ye cannot drink the cup of the Lord, and the cup of demons." To share the sacrificial meal is to share the worship; the table is fellowship. Poole's voice on v. 15 already draws the line, citing 1 Corinthians 10:20 (with Numbers 25:2, Psalm 106:28, Revelation 2:20) as the warning's reach. Because this is a Greek↔Hebrew link it cannot rest on shared Strong's numbers, and the Verifier returns no shared lexeme; the basis is the shared logic — covenant meal as covenant allegiance — which Paul makes explicit, not a verbal quotation. So it is tiered structural, not verbal.

Exodus 34:15 · 1 Corinthians 10:20 · 1 Corinthians 10:21

basis: Cross-Testament (Greek↔Hebrew): Verifier finds NO shared lexeme, so this cannot be 'verbal.' The basis is the shared structural principle — eating an idol's sacrifice is fellowship with the idol — which Paul argues explicitly in 1 Cor 10:20-21 and which Poole's verbatim note on v. 15 cites; argued/thematic, not a quotation of the Hebrew

"All that opens the womb is Mine" ↔ the firstborn law of the Exodus verbal / quotation — confirmed

The claim on the firstborn (vv. 19-20) repeats the consecration first decreed on the night Egypt's firstborn fell (Exodus 13:2, 12-13). The Verifier confirms the verbal tie on the rare lexemes peṭer ("that which opens the womb," in only 10 verses) and rechem ("womb," 25 vv) to Exodus 13:2; and on peṭer with ʻâraph ("break the neck," only 6 vv) and pâdâh ("redeem") to Exodus 13:13. The donkey ransomed by a lamb, and every firstborn son redeemed, carry forward the Passover's logic of substitution.

Exodus 34:19 · Exodus 34:20 · Exodus 13:2 · Exodus 13:13

basis: Verifier 34:19↔Ex 13:2: shared H6363 peṭer (rare, 10 vv) + H7358 rechem (25 vv); 34:20↔Ex 13:13: shared H6202 ʻâraph (rare, 6 vv), H6363 peṭer, H6299 pâdâh — rare lexemes confirm verbal repetition

The shining face and the veil → 2 Corinthians 3 structural / thematic — confirmed

The radiant face (vv. 29-30, 35) and the veil (vv. 33-35) are taken up by Paul as the structural type of the two covenants. Because this is a Greek↔Hebrew link, it cannot rest on shared Strong's numbers, and the Verifier returns no shared original-language lexeme — the connection must be argued, not asserted. The argument is strong but indirect: Paul's keywords δόξα / δεδόξασται ("glory / was glorified," 2 Cor 3:7, 10) are drawn from the LXX's rendering of qâran ("shone") in vv. 29, 35, as Cambridge notes. Paul reads the veil allegorically — hiding the glory's fading (3:13) — and contrasts the "ministration of condemnation" with the surpassing, unveiled glory of the Spirit. The link is real and ancient; its basis is the LXX vocabulary and Paul's own exposition, not a verbal quotation of the Hebrew, so it is tiered structural, not verbal.

Exodus 34:29 · Exodus 34:33 · Exodus 34:35 · 2 Corinthians 3:7 · 2 Corinthians 3:13 · 2 Corinthians 3:18

basis: Cross-Testament (Greek↔Hebrew): Verifier finds NO shared lexeme, so this cannot be 'verbal.' The basis is the LXX rendering of qâran (H7160) as δεδόξασται, which Paul (2 Cor 3:7-18) builds his contrast of glories upon — an argued structural/allegorical link Paul makes explicit, not a quotation of the Hebrew

The veil that is taken away in Christ ancient/widely-held

Paul makes the veil of vv. 33-35 the figure of a hardened, fading reading of the Old Covenant: "to this day, when Moses is read, a veil lies over their heart. But whenever one turns to the Lord, the veil is removed" (2 Corinthians 3:15-16). Benson, commenting on v. 34, says exactly this: "when a soul turns to the Lord, the veil shall be taken away, that with open face it may behold his glory." Henry reads Moses' veil as "an emblem of the natural vail on the hearts of men respecting spiritual things," a veil he says can be removed only "by the Spirit of the Lord showing to them Christ." The unveiling promised in Exodus's own rhythm — off before God, off to speak God's word — finds its fulfillment when the Spirit unveils the face toward Christ. This reading is the Apostle's own and has been held across the church since; even so, weigh it against the text.

Exodus 34:34 · Exodus 34:35 · 2 Corinthians 3:14 · 2 Corinthians 3:16 · 2 Corinthians 3:18

The glory the law could only reflect; the glory the Son is ancient/widely-held

Moses' face shone only with a reflected, borrowed glory — "the glory of the Lord as it passed before him" left "a shining glory on his countenance" (Gill) — and it was a glory that had to be veiled and (Paul argues) was passing away. Ellicott already gathers the canonical trajectory of the shining face: from Moses, to Elijah on the mount of transfiguration, to Stephen before the Sanhedrin, and supremely to "the human nature of our blessed Lord, who concealed it ordinarily, but allowed it to appear temporarily at the transfiguration." Where Moses reflected a glory not his own and hid it, the Son is "the brightness of God's glory" (Hebrews 1:3); at the Transfiguration "his face shone like the sun" (Matthew 17:2) with an unborrowed light. The mediator who shone with a fading, veiled glory points beyond himself to the Mediator whose glory is his own and unveiled. The Transfiguration link is drawn by the commentators themselves (Barnes, Ellicott, the Pulpit Commentary all cite Matthew 17:2); the typology is widely held, yet it is an inference, to be tested.

Exodus 34:29 · Exodus 34:35 · Matthew 17:2 · 2 Corinthians 3:18 · Hebrews 1:3

The firstborn redeemed by a substitute → the Lamb who redeems widely-held

The law of vv. 19-20 — every firstborn is God's, and is ransomed (pâdâh) by the death of a substitute, the donkey by a lamb, every son by redemption — enacts in miniature the gospel of substitution. The firstborn belongs to God by right of the Passover, when a lamb's blood spared Israel's firstborn while Egypt's died. Luke 2:23 cites this very law ("every male that opens the womb shall be called holy to the Lord") when the firstborn Jesus is brought to the temple. The pattern runs to its end in "the firstborn of all creation" (Colossians 1:15), "the firstborn from the dead" (Colossians 1:18), who is not ransomed by a lamb but is Himself "the Lamb of God" (John 1:29) whose blood redeems. This figural reading moves from the type to its fulfillment; it is an inference from the pattern, not a statement of the Hebrew text, and should be weighed as such.

Exodus 34:19 · Exodus 34:20 · Luke 2:23 · Colossians 1:15 · John 1:29