TRV
Translation
King James Version
¶ And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.
Complete Jewish Bible
Moshe turned and went down from the mountain with the two tablets of the testimony in his hand, tablets inscribed on both sides, on the front and on the back.
Berean Standard Bible
Then Moses turned and went down the mountain with the two tablets of the Testimony in his hands. They were inscribed on both sides, front and back.
American Standard Version
And Moses turned, and went down from the mount, with the two tables of the testimony in his hand; tables that were written on both their sides; on the one side and on the other were they written.
World English Bible Messianic
Moses turned, and went down from the mountain, with the two tablets of the testimony in his hand; tablets that were written on both their sides; on the one side and on the other they were written.
Geneva Bible (1599)
So Moses returned and went downe from the mountaine with the two Tables of the Testimonie in his hande: the Tables were written on both their sides, euen on the one side and on the other were they written.
Young's Literal Translation
And Moses turneth, and goeth down from the mount, and the two tables of the testimony are in his hand, tables written on both their sides, on this and on that are they written;
See also
See on the biblical-era map
In the KJVVerse 2,454 of 31,102
Study This Verse
Commentary on Exodus 32 verses 15–20
15 ¶ And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.
16 And the tables were the work of God, and the writing was the writing of God, graven upon the tables.
17 And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.
18 And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.
19 And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.
20 And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.
Here is, I. The favour of God to Moses, in trusting him with the two tables of the testimony, which, though of common stone, were far more valuable than all the precious stones that adorned the breast-plate of Aaron. The topaz of Ethiopia could not equal them, Exo 32:15, Exo 32:16. God himself, without the ministry either of man or angel (for aught that appears), wrote the ten commandments on these tables, on both their sides, some on one table and some on the other, so that they were folded together like a book, to be deposited in the ark.
II. The familiarity between Moses and Joshua. While Moses was in the cloud, as in the presence-chamber, Joshua continued as near as he might, in the anti-chamber (as it were), waiting till Moses came out, that he might be ready to attend him; and though he was all alone for forty days (fed, it is likely, with manna), yet he was not weary of waiting, as the people were, but when Moses came down he came with him, and not till then. And here we are told what constructions they put upon the noise that they heard in the camp, Exo 32:17, Exo 32:18. Though Moses had been so long in immediate converse with God, yet he did not disdain to talk freely with his servant Joshua. Those whom God advances he preserves from being puffed up. Nor did he disdain to talk of the affairs of the camp. Blessed Paul was not the less mindful of the church on earth for having been in the third heavens, where he heard unspeakable words. Joshua, who was a military man, and had the command of the train-bands, feared there was a noise of war in the camp, and then he would be missed; but Moses, having received notice of it from God, better distinguished the sound, and was aware that it was the voice of those that sing. It does not however appear that he told Joshua what he knew of the occasion of their singing; for we should not be forward to proclaim men's faults: they will be known too soon.
III. The great and just displeasure of Moses against Israel, for their idolatry. Knowing what to expect, he was presently aware of the golden calf, and the sport the people made with it. He saw how merry they could be in his absence, how soon he was forgotten among them, and what little thought they had of him and his return. He might justly take this ill, as an affront to himself, but this was the least part of the grievance; he resented it as an offence to God, and the scandal of his people. See what a change it is to come down from the mount of communion with God to converse with a world that lies in wickedness. In God we see nothing but what is pure and pleasant, in the world nothing but pollution and provocation. Moses was the meekest man on the earth, and yet when he saw the calf, and the dancing, his anger waxed hot. Note, It is no breach of the law of meekness to show our displeasure at the wickedness of the wicked. Those are angry and sin not that are angry at sin only, not as against themselves, but as against God. Ephesus is famous for patience, and yet cannot bear those that are evil, Rev 2:2. It becomes us to be cool in our own cause, but warm in God's. Moses showed himself very angry, both by breaking the tables and burning the calf, that he might, by these expressions of strong indignation, awaken the people to a sense of the greatness of the sin they had been guilty of, which they would have been ready to make light of if he had not thus shown his resentment, as one in earnest for their conviction. 1. To convince them that they had forfeited and lost the favour of God, he broke the tables, Exo 32:19. Though God knew of their sin, before Moses came down, yet he did not order him to leave the tables behind him, but gave them to him to take down in his hand, that the people might see how forward God was to take them into covenant with himself, and that nothing but their own sin prevented it; yet he put in into his heart, when the iniquity of Ephraim was discovered (as the expression is, Hos 7:1), to break the tables before their eyes (as it is Deu 9:17), that the sight of it might the more affect them, and fill them with confusion, when they saw what blessings they had lost. Thus, they being guilty of so notorious an infraction of the treaty now on foot, the writings were torn, even when they lay ready to be sealed. Note, The greatest sign of God's displeasure against any person or people is his taking his law from them. The breaking of the tables is the breaking of the staff of beauty and band (Zac 11:10, Zac 11:14); it leaves a people unchurched and undone. Some think that Moses sinned in breaking the tables, and observe that, when men are angry, they are in danger of breaking all God's commandments; but it rather seems to be an act of justice than of passion, and we do not find that he himself speaks of it afterwards (Deu 9:17) with any regret. 2. To convince them that they had betaken themselves to a God that could not help them, he burnt the calf (Exo 32:20), melted it down, and then filed it to dust; and, that the powder to which it was reduced might be taken notice of throughout the camp, he strewed it upon that water of which they all drank. That it might appear that an idol is nothing in the world (Co1 8:4); he reduced this to atoms, that it might be as near nothing as could be. To show that false gods cannot help their worshippers, he here showed that this could not save itself, Isa 46:1, Isa 46:2. And to teach us that all the relics of idolatry ought to be abolished, and that the names of Baalim should be taken away, the very dust to which it was ground was scattered. Filings of gold are precious (we say), and therefore are carefully gathered up; but the filings of the golden calf were odious, and must be scattered with detestation. Thus the idols of silver and gold must be cast to the moles and the bats (Isa 2:20; Isa 30:22), and Ephraim shall say, What have I to do any more with idols? His mixing this powder with their drink signified to them that the curse they had thereby brought upon themselves would mingle itself with all their enjoyments, and embitter them; it would enter into their bowels like water, and like oil into their bones. The backslider in heart shall be filled with his own ways; he shall drink as he brews. These were indeed waters of Marah.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–20. Public domain.
Copy as
Augustine of HippoAD 430
TRACTATE ON THE GOSPEL OF JOHN 122.8
For if we should designate a number which signifies the law, what will it be except ten? For indeed we hold it as most certain that the Decalogue of the law, that is, those very well known ten commandments, were first written by the finger of God on two stone tablets. But the law, when grace gives no aid, makes transgressors and exists only in the letter. For because of this especially the apostle says, “The letter kills, but the spirit gives life.” Therefore let the spirit be added to the letter so that the letter may not kill him to whom the spirit does not give life, but that we may practice the commandments, not by our own strength but by the gift of the Savior.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Exodus 32:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Exodus 32:15 marks a profoundly dramatic turning point, depicting Moses' descent from Mount Sinai with the two divinely inscribed tablets of the Law. This pivotal moment is imbued with tragic irony, as Moses, having just communed intimately with God and received the tangible embodiment of the covenant, remains unaware of the catastrophic idolatry and profound covenant-breaking that has simultaneously unfolded among the Israelites below. The verse meticulously details the physical nature of the tablets, emphasizing their divine origin and the comprehensive, unalterable nature of the Law, thereby setting the stage for the inevitable and devastating confrontation between God's perfect revelation and humanity's immediate and profound infidelity.
CONTEXT
Literary Context: This verse immediately follows God's revelation to Moses of the Israelites' egregious sin in crafting and worshipping the golden calf. While Moses was on Mount Sinai for forty days and forty nights, receiving detailed instructions for the Tabernacle, the priesthood, and the entirety of the Mosaic Law, the people below had already "corrupted themselves" and "quickly turned aside from the way that I commanded them" (Exodus 32:7-8). Thus, Moses descends, carrying the very covenant documents that the people have already, in spirit, violated, creating a profound tension and foreshadowing the dramatic events of Exodus 32:19, where the tablets are shattered. The scene is a stark contrast between divine holiness and human depravity.
Historical & Cultural Context: The practice of writing important legal documents or treaties on stone tablets was common in the ancient Near East. Suzerain-vassal treaties, which share structural similarities with the Sinai Covenant, often involved two copies of the treaty: one for the suzerain (the greater king, here God) and one for the vassal (the lesser party, here Israel). The detail that the tablets were "written on both their sides" (reiterated in Deuteronomy 5:22) could reflect this practice, signifying the completeness and binding nature of the agreement, leaving no room for alteration. Furthermore, the divine authorship of the tablets, explicitly stated as being "written with the finger of God" in Exodus 31:18, elevates them above any human document, imbuing them with ultimate authority and sanctity within the covenant relationship.
Key Themes: Exodus 32:15 contributes significantly to several major themes within the book of Exodus and the broader Pentateuch. It highlights the theme of Divine Revelation, as God directly inscribes His Law, making His will known to humanity. It underscores the Holiness and Authority of God's Law, emphasizing its comprehensive and perfect nature, "written on both their sides." The verse also sets up the theme of Covenant Fidelity and Infidelity, dramatically contrasting God's unwavering commitment to His covenant with Israel's immediate and grievous breach. Moses' role as the Mediator between God and Israel is central, as he physically carries the terms of the covenant. This scene also foreshadows the theme of Divine Judgment and Mercy, as the breaking of the tablets in Exodus 32:19 symbolizes judgment, yet God's subsequent willingness to renew the covenant (as seen in Exodus 34) demonstrates His enduring mercy.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 32:15 is rich in literary devices that heighten its dramatic impact and theological significance. Juxtaposition is paramount, setting the scene of Moses' descent with the pure, divinely inscribed tablets against the backdrop of the Israelites' chaotic and impure idolatry below, which the reader is already aware of. This stark contrast immediately establishes the tension between divine holiness and human sinfulness, between perfect revelation and profound rebellion. Symbolism is also central, with the "tables of the testimony" symbolizing God's direct revelation, His covenant faithfulness, and the immutable nature of His Law. The act of God writing on both sides of the tablets symbolizes the completeness and sufficiency of His commands. Moses himself symbolizes the mediator between God and humanity. Furthermore, the verse employs foreshadowing, as the physical presence of the unbroken tablets in Moses' hands ominously prefigures their imminent shattering in Exodus 32:19, a powerful visual representation of Israel's spiritual breaking of the covenant even before Moses reaches them. The repetition of "on the one side and on the other [were] they written" serves as an emphatic device, underscoring the thoroughness of God's inscription.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly underscores the themes of divine revelation, the holiness and completeness of God's Law, and the inherent tension between God's perfect standard and humanity's fallen nature. The Law, inscribed by God's own hand, represents His character—righteous, holy, and just—and His desire for His people to live in covenant relationship with Him. Moses' carrying of these tablets emphasizes the concept of mediation, where a chosen individual bridges the gap between the divine and the human, bringing God's authoritative word to His people. However, the impending confrontation highlights the tragic reality of human sinfulness and the inability of humanity to perfectly uphold God's righteous demands, setting the stage for the need for grace and a renewed covenant. It reveals that while God provides His perfect will, humanity's heart is prone to wander and rebel, necessitating a deeper, internal transformation.
REFLECTION AND APPLICATION
Exodus 32:15 serves as a powerful reminder of the enduring authority and comprehensive nature of God's Word. Just as the tablets were "written on both their sides," God's truth is complete, leaving no aspect of life outside its purview. This calls us to a deep reverence for Scripture, recognizing it as God's perfect revelation, not something to be selectively obeyed or conveniently ignored. The stark contrast between the divine purity of the tablets Moses carried and the human depravity of the Israelites below compels us to examine our own hearts: Where do we, like the Israelites, allow idols of comfort, success, or self-will to subtly or overtly supplant God's commands and His rightful place in our lives? This verse challenges us to embrace the totality of God's will, acknowledging our own shortcomings and seeking the grace to live in alignment with His holy character, understanding that true freedom and flourishing are found not in autonomy, but in joyful obedience to His perfect and comprehensive Law.
Questions for Reflection
FAQ
Why were the tables "written on both their sides"?
Answer: This detail signifies the completeness, thoroughness, and exhaustive nature of God's Law. It emphasizes that God's commands were comprehensive and perfect, leaving no space unutilized or unaddressed, and that the divine revelation was full and sufficient. It may also allude to the ancient Near Eastern practice of writing important legal documents or treaties on both sides of a tablet, ensuring that the entire document was recorded and no additions could be made, thus underscoring the binding and unalterable nature of the divine covenant, as also mentioned in Deuteronomy 5:22.
What is the significance of the "tables of the testimony"?
Answer: The "tables of the testimony" are the physical embodiment of the covenant between God and Israel. The term "testimony" (Hebrew, edut) means a witness or a solemn declaration. Thus, these tablets served as a tangible witness to God's solemn declaration of His will and His binding stipulations for His people. They represent God's direct, authoritative revelation of His Law, which was to govern Israel's life and relationship with Him, serving as a constant reminder of their obligations and God's faithfulness.
What does Moses carrying the tablets symbolize?
Answer: Moses carrying the tablets highlights his unique and crucial role as a mediator between God and Israel. He is the chosen messenger, entrusted with bringing God's divine word and covenant directly from the sacred presence on Mount Sinai to His people. This act symbolizes his authority, his intimate relationship with God, and his profound responsibility to deliver God's truth faithfully to a rebellious nation. It underscores the concept of a divinely appointed intermediary bridging the gap between the holy God and His people.
CHRIST-CENTERED FULFILLMENT
Exodus 32:15, with Moses descending from the mountain bearing the Law, powerfully foreshadows the coming of Christ. The Law, inscribed on stone tablets, reveals God's perfect standard and, by extension, humanity's utter inability to meet it. It serves as a "tutor to bring us to Christ" (Galatians 3:24), exposing our sin and our desperate need for a Savior. Jesus, unlike the Law written on stone, is the living Word of God (John 1:1), who perfectly embodies and fulfills the Law in every respect (Matthew 5:17). He is the ultimate and perfect mediator of a new and better covenant (Hebrews 8:6), not written on tablets of stone but on the hearts of His people by the Holy Spirit (2 Corinthians 3:3). Through His sacrificial death, Jesus takes away the sin that the Law condemns (John 1:29), providing the grace and righteousness that the Law could only demand. He is the one who enables us to truly walk in God's statutes, not by our own strength, but by His Spirit writing God's will on our innermost being (Ezekiel 36:26-27), transforming our desires to align with His perfect and holy will.