Exodus 32:32

 Exodus 32:32

Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.

a. ASV: Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

b. YLT: And now, if Thou takest away their sin -- and if not -- blot me, I pray thee, out of Thy book which Thou hast written.' [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: Yet now, if You will forgive their sin—and if not, blot me, I pray You, out of Your book which You have written! [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. NLT: But now, if you will only forgive their sin—but if not, erase my name from the record you have written!” [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

e. Stone Edition THE CHUMASH, Rabbinic Commentary: And now if You would but forgive their sin!--but if not, erase me now from Your book that you have written. [The Artscroll Series/Stone Edition, THE CHUMASH Copyright 1998, 2000 by MESORAH PUBLICATIONS, Ldt.]

f. Torah, Judaism and Jewish information on the web: www.chabad.org; Online English Translation of the Tanakh (Jewish Bible): And now, if You forgive their sin But if not, erase me now from Your book, which You have written." [English Translation, Ⓒ Copyright The Judaica Press All rights reserved.]

1. “Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.”

a. [Yet now [Strong: 6258 `attah at-taw' from 6256; at this time, whether adverb, conjunction or expletive:--henceforth, now, straightway, this time, whereas.]

b. if [Strong: 518 'im eem a primitive particle; used very widely as demonstrative, lo!; interrog., whether?; or conditional, if, although; also Oh that!, when; hence, as a negative, not:--(and, can-, doubtless, if, that) (not), + but, either, + except, + more(-over if, than), neither, nevertheless, nor, oh that, or, + save (only, -ing), seeing, since, sith, + surely (no more, none, not), though, + of a truth, + unless, + verily, when, whereas, whether, while, + yet.]

c. [thou wilt] forgive [Strong: 5375 nasa' naw-saw' or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to lift, in a great variety of applications, literal and figurative, absol. and rel. (as follows):--accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable (+ man), lade, lay, lift (self) up, lofty, marry, magnify, X needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, + swear, take (away, up), X utterly, wear, yield.]

d. [their] sin [Strong: 2403 chatta'ah khat-taw-aw' or chattacth {khat-tawth'}; from 2398; an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender:--punishment (of sin), purifying(-fication for sin), sin(-ner, offering).]

e. [and] if [Strong: 518 'im eem a primitive particle; used very widely as demonstrative, lo!; interrog., whether?; or conditional, if, although; also Oh that!, when; hence, as a negative, not:--(and, can-, doubtless, if, that) (not), + but, either, + except, + more(-over if, than), neither, nevertheless, nor, oh that, or, + save (only, -ing), seeing, since, sith, + surely (no more, none, not), though, + of a truth, + unless, + verily, when, whereas, whether, while, + yet.

f. not [Strong:  369 'ayin ah'-yin as if from a primitive root meaning to be nothing or not exist; a non-entity; generally used as a negative particle:--else, except, fail, (father-)less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without.]

g. blot me [Strong: 4229 machah maw-khaw' a primitive root; properly, to stroke or rub; by implication, to erase; also to smooth (as if with oil), i.e. grease or make fat; also to touch, i.e. reach to:--abolish, blot out, destroy, full of marrow, put out, reach unto, X utterly, wipe (away, out).]

h. I pray thee [Strong: 4994 na' naw a primitive particle of incitement and entreaty, which may usually be rendered: "I pray," "now," or "then"; added mostly to verbs (in the Imperative or Future), or to interjections, occasionally to an adverb or conjunction:--I beseech (pray) thee (you), go to, now, oh.]

i. [out of thy] book [Strong: 5612 cepher say'-fer or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608; properly, writing (the art or a document); by implication, a book:--bill, book, evidence, X learn(-ed) (-ing), letter, register, scroll.]

j. which [Strong: 834 'aher ash-er' a primitive relative pronoun (of every gender and number); who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.:--X after, X alike, as (soon as), because, X every, for, + forasmuch, + from whence, + how(-soever), X if, (so) that ((thing) which, wherein), X though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(- soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.]

k. [thou hast] written [Strong: 3789 kathab kaw-thab' a primitive root; to grave, by implication, to write (describe, inscribe, prescribe, subscribe):--describe, record, prescribe, subscribe, write(-ing, -ten).]

1). In May of 2012 I was doing a study on Joshua 2 & 3, the portion of the book of Joshua that chronicles Israel’s second attempt of entrance into the Promised Land after their wandering 40 years in the wilderness. Most Christians know about Israel’s disobedience and subsequent punishment of not going into the Promised Land and wandering in the desert for 40 years but not many know of a small but profound detail. The forty years began at the point in the Biblical text of Numbers 14:35, the forty years does not include the approximate 1½ years from the night of the Exodus in Exodus 12:37-42 to this point in Numbers 14 which makes what I learned more profound. During the study I learned that the Biblical material of Exodus 12, the night of the Exodus from Egypt to Numbers 13 &14, the sending of the spies and subsequent unbelief and rebellion of Israel comprise a time period of about 1½ years. I also learned that the Biblical material from Numbers 22 to Joshua 3 comprises another time period of about 1½  years, which leaves the 7 chapters of Numbers 15-21 to fit in 38 ½ years. Inside those 7 chapters of Numbers is the rebellion of Korah in Numbers 16, the budding of Aaron’s rod in Numbers 17, signifying again that God chose Aaron and his sons in the Priesthood. In Numbers 20 is the disobedience of Moses and Aaron in getting water out of the rock, for which disobedience neither enter into the Promised Land. In Numbers 21 is the episode of Israel’s complaining and the subsequent result of the death of many from serpent bites and the making of the brass serpent by Moses. Finally Numbers 21:20 records Israel getting to the top of Pisgah immediately before the military campaigns against Sihon and Og. These campaigns occurred approximately 1½ years before Israel went into the Promised Land. Other than those few historic Biblical events there is nothing recorded about those 38½ years. NOTHING! In early January of 2013 me and Missy were listening to a series by John Bevere entitled Honors’ Reward . In that series he made the statement that in Numbers 14 when Israel refused to believe God about going into the Promised Land, they lost their calling. On Sunday morning 1/20/13 as I was putting on the finishing touches of my message I was going to teach at church that morning, John Bevere’s statement combined with the awareness of my previous study concerning the brevity of Scripture concerning that generation finally dawned on me. This group of Israelites was called by God to be the people prophesied by the Hebrew fathers Abraham, Isaac, Jacob, Joseph and Moses to go into the Promised Land, but because of their unbelief, they were denied by God and sentenced to wander in the desert for forty years. Until everyone in that generation died. They lost their calling. I am sure that many if not most of them are in heaven because of the mercy and grace of God provided in the Old Covenant. What is even more profound to me is that there is very little written of them and what is written contains nothing good. What a sobering thought. I am reminded the text above concerning Israel’s disobedience at Sinai when Moses was receiving the Law. While Moses was on top of Mt. Sinai Israel was caught up in worshipping a golden calf. The next day Moses returned into the presence of God and the verses above recorded the dialogue.

2). I believe it is very possible that this book referred to here may be the Book of Life mentioned in the New Testament. It also was possible to have a name blotted out of it.

a). Philippians 4:3  And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

b). Revelation 3:5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.