Exodus 32:30

KJV

¶ And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.

KJV (with Strong's)

And it came to pass on the morrow {H4283}, that Moses {H4872} said {H559} unto the people {H5971}, Ye have sinned {H2398} a great {H1419} sin {H2401}: and now I will go up {H5927} unto the LORD {H3068}; peradventure {H194} I shall make an atonement {H3722} for {H1157} your sin {H2403}.

Complete Jewish Bible

The next day Moshe said to the people, "You have committed a terrible sin. Now I will go up to ADONAI ; maybe I will be able to atone for your sin."

Berean Standard Bible

The next day Moses said to the people, “You have committed a great sin. Now I will go up to the LORD; perhaps I can make atonement for your sin.”

American Standard Version

And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto Jehovah; peradventure I shall make atonement for your sin.

Commentary

### SUMMARY
Exodus 32:30 captures Moses' profound declaration to the Israelite nation following their catastrophic idolatry with the Golden Calf. Recognizing the immense gravity of their "great sin" and the severe breach of their covenant with Yahweh, Moses announces his solemn intention to reascend Mount Sinai. His purpose is to intercede with the LORD on their behalf, expressing a desperate yet hopeful plea that he might "make an atonement" for their transgression. This pivotal verse underscores the depth of Israel's rebellion, highlights Moses' indispensable role as a mediator, and introduces the critical theological concept of atonement as the necessary means for reconciliation between a holy God and a deeply sinful people.

### CONTEXT
* **Literary Context:** Exodus 32:30 is situated at a critical and dramatic turning point in the narrative of Israel's wilderness journey, immediately following the devastating Golden Calf incident. Moses had just descended from Mount Sinai, bearing the tablets inscribed with God's covenant commands, only to be confronted by the people's blatant idolatry and revelry ([Exodus 32:19](/exodus/32-19 "Exodus 32:19 - Moses Breaks the Tablets")). In a display of righteous indignation, he smashed the tablets, symbolizing the broken covenant, and then executed swift judgment on the most egregious offenders ([Exodus 32:20-29](/exodus/32-20-29 "Exodus 32:20-29 - Moses' Judgment on the Idolaters")). The preceding verses meticulously detail the people's rapid descent into apostasy, their construction of the calf, and their attribution of deliverance to it, a direct and egregious violation of the very first commandments given to them at Sinai ([Exodus 20:3-4](/exodus/20-3-4 "Exodus 20:3-4 - The First Two Commandments")). Having already pleaded with God to spare the nation from complete destruction in a powerful intercession ([Exodus 32:11-14](/exodus/32-11-14 "Exodus 32:11-14 - Moses' First Intercession for Israel")), Moses now takes a proactive and deeply personal step, driven by a profound sense of responsibility and a desperate hope for divine mercy. This verse sets the stage for Moses' second, more profound intercession, a personal and earnest plea for the nation's spiritual well-being and restoration of their relationship with God.
* **Historical & Cultural Context:** The historical setting of Exodus 32:30 is the formative stage of Israel's nationhood, a mere few months after their miraculous liberation from Egyptian bondage and their solemn covenanting with Yahweh at Mount Sinai. The people, having been immersed in the polytheistic religious landscape of Egypt for centuries, quickly reverted to familiar forms of visible, tangible worship when Moses' prolonged absence on the mountain created uncertainty and anxiety. The creation of a golden calf was likely influenced by Egyptian zoomorphic deities (e.g., the Apis bull cult) or Canaanite fertility cults, representing a visible, controllable god, a stark contrast to the invisible, transcendent God of Israel who had just delivered them with mighty signs and wonders. This act was not merely a lapse in judgment but a profound act of rebellion against the one true God who had established a covenant that explicitly forbade idolatry, as detailed in [Exodus 20](/exodus/20 "Exodus 20 - The Ten Commandments"). Moses' immediate and decisive response, followed by his declaration in [Exodus 32:30](/exodus/32-30 "Exodus 32:30 - Moses' Intercession for Atonement"), underscores the absolute necessity of monotheistic allegiance for Israel's identity and survival as God's chosen people. The concept of "atonement" (Hebrew _kaphar_) was present in ancient Near Eastern thought, often involving rituals to appease deities or purify defilement, but in Israel, it was uniquely tied to Yahweh's holiness and the covenant relationship He initiated.
* **Key Themes:** This verse powerfully contributes to several major theological and narrative themes within Exodus and the broader Pentateuch. Firstly, it highlights the **gravity and consequence of sin**, particularly idolatry, demonstrating how quickly Israel could betray their covenant God and incur His righteous wrath, as seen throughout [Exodus 32](/exodus/32 "Exodus 32 - The Golden Calf"). Secondly, it magnifies the theme of **divine holiness and justice**, illustrating that God's character demands a response to sin, and that such a "great sin" cannot go unaddressed. Thirdly, and perhaps most prominently, it develops the theme of **mediation and intercession**, showcasing Moses' unique and indispensable role as the one who stands in the gap between God and His rebellious people, pleading for their lives and seeking reconciliation. This mediatorial role is a recurring motif, also seen in [Numbers 14](/numbers/14 "Numbers 14 - Israel's Rebellion and Moses' Intercession"). Finally, the verse introduces and emphasizes the foundational concept of **atonement** (Hebrew _kaphar_), underscoring the absolute necessity of a "covering" or expiation for sin to restore broken fellowship with God, a theme that will be extensively developed in the sacrificial system described in [Leviticus](/leviticus/1 "Leviticus - The Book of Sacrifices and Holiness").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Sin (Hebrew, חָטָא, _châṭâʼ_ / חַטָּאָה, _chăṭâʼâh'_):** The verb _châṭâʼ_ fundamentally means "to miss the mark," "to err," or "to go astray," while the noun _chăṭâʼâh_ refers to the "offence" itself, or a "sacrifice for it." In a theological context, it signifies a deviation from God's revealed will, a transgression against His holy character and commands. Moses' declaration, "Ye have sinned a great sin," emphasizes the profound nature of Israel's idolatry. It was not a mere mistake but a deliberate and grievous act of rebellion, a direct affront to the covenant established at Sinai. The "greatness" of the sin lies in its direct violation of the first two commandments and its betrayal of the God who had just delivered them. This term encapsulates the moral and spiritual failure of the people to adhere to their covenant obligations.
* **Atonement (Hebrew, כָּפַר, _kâphar'_):** This primitive root verb carries the primary meaning of "to cover," "to purge," "to make propitiation," or "to expiate." It refers to the process by which sin is covered or cleansed, allowing for reconciliation and restoration of relationship with God. In the Old Testament sacrificial system, _kâphar_ was achieved through prescribed rituals, often involving the shedding of blood, which symbolically covered the transgression and allowed the sinner to remain in covenant relationship. Moses' use of "peradventure I shall make an atonement" reveals his understanding that such a severe breach requires a divine remedy, a covering for the people's guilt, even if he is uncertain of its success. This concept is foundational to understanding God's justice and mercy throughout Scripture, highlighting the need for a divine act to bridge the chasm created by human transgression.

#### Verse Breakdown
* **"¶ And it came to pass on the morrow, that Moses said unto the people,"**: This opening phrase signifies the dawn of a new day and a new phase of interaction following the immediate, chaotic judgment and aftermath of the Golden Calf incident. Moses, having already confronted the people, destroyed the idol, and executed judgment, now addresses them with a more somber, reflective tone, preparing them for his next crucial and desperate action on their behalf. It marks a shift from immediate consequence to the pursuit of reconciliation.
* **"Ye have sinned a great sin:"**: Moses' direct, unequivocal, and accusatory declaration highlights the immense gravity and profound nature of their idolatry. It was not a minor transgression but a monumental act of rebellion against God's holiness and a direct betrayal of the covenant they had so recently entered into. The emphatic use of "great sin" underscores the offense against God's character, the depth of their spiritual depravity, and the severe consequences it incurred, threatening the very existence of the nation.
* **"and now I will go up unto the LORD;"**: This statement reveals Moses' unyielding commitment to his divinely appointed role as mediator and intercessor. Despite the people's egregious rebellion, he takes the initiative to approach God on their behalf, demonstrating his unique position and the immense burden he carries for the nation's spiritual survival. This ascent to the LORD is not for new revelation but for a desperate, personal plea for mercy, forgiveness, and reconciliation, showcasing his selfless devotion.
* **"peradventure I shall make an atonement for your sin."**: This phrase introduces the critical concept of atonement, a "covering" or expiation for sin. The word "peradventure" (Hebrew: _'ulay_), meaning "perhaps" or "it may be," indicates Moses' uncertainty or hopeful prayer, acknowledging the enormity of the sin and the possibility that even his fervent intercession might not suffice to avert divine wrath. He understands that a profound "covering" for their profound guilt is necessary to bridge the chasm created by their sin and restore fellowship with a holy God, foreshadowing the intricate sacrificial system God would later institute.

#### Literary Devices
The verse effectively employs **Direct Address** and **Confrontation**, as Moses directly confronts the people with the severity of their actions ("Ye have sinned a great sin"). This stark and unambiguous declaration serves to underscore the gravity of their transgression and the brokenness of their covenant relationship with God. Furthermore, the verse utilizes **Foreshadowing** through Moses' role as an intercessor and his quest for atonement. His desperate plea for a "covering" for sin anticipates the elaborate sacrificial system that God would subsequently institute, which provided temporary atonement for sin. More profoundly, Moses' mediatorial work **Symbolizes** the ultimate mediatorial work of Christ, who would perfectly and finally "make an atonement" for humanity's sin through His own sacrifice. The very uncertainty in Moses' "peradventure" highlights the inadequacy of human mediation and points to the divine certainty required for true reconciliation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 32:30 powerfully encapsulates several core biblical themes: the profound gravity of sin, the indispensable need for a mediator, and the foundational concept of atonement. Israel's idolatry with the Golden Calf was not merely a moral failing but a direct assault on God's unique identity and a catastrophic breach of the covenant He had just established with them. Such a "great sin" created an impassable chasm between a holy God and His rebellious people, necessitating divine intervention and a means of reconciliation. Moses, in his willingness to "go up unto the LORD" and seek atonement, embodies the role of a divinely appointed mediator, standing in the gap between the offended God and the offending people. This act profoundly foreshadows the entire sacrificial system of the Old Testament, which would provide temporary coverings for sin, and ultimately points to the perfect and final atonement provided by Jesus Christ.

* [Numbers 14:19-20](/numbers/14-19-20 "Numbers 14:19-20 - Moses' Intercession After the Spies' Report")
* [Leviticus 17:11](/leviticus/17-11 "Leviticus 17:11 - The Life is in the Blood for Atonement")
* [Isaiah 59:2](/isaiah/59-2 "Isaiah 59:2 - Sin Separates from God")

### REFLECTION AND APPLICATION
Exodus 32:30 serves as a stark reminder of the devastating nature of sin and its capacity to sever our relationship with a holy God. Just as Israel's idolatry created a profound chasm that required Moses' desperate intercession and the hope of atonement, so too does our sin alienate us from our Creator. This passage compels us to seriously consider the "greatness" of our own transgressions and the absolute necessity of a divine remedy. It highlights that we cannot bridge this gap on our own; we are utterly dependent on God's provision for reconciliation. Furthermore, Moses' willingness to stand in the gap for a rebellious people challenges us to embrace our call to intercession for others, particularly those who are lost or straying. We are called to embody Christ's love by praying for the redemption and restoration of a broken world, recognizing that true atonement has been provided, not "peradventure," but with absolute certainty through Jesus Christ.

#### Questions for Reflection
* **How does Moses' declaration, "Ye have sinned a great sin," help us understand the true nature and gravity of our own sin before a holy God?**
* **In what ways does Moses' role as an intercessor for Israel challenge or encourage your own prayer life and your willingness to pray for others?**
* **Considering Moses' "peradventure," how does the certainty of Christ's atonement bring you comfort and assurance in your relationship with God?**

### FAQ

**What was the "great sin" committed by the Israelites?**

Answer: The "great sin" referred to in [Exodus 32:30](/exodus/32-30 "Exodus 32:30 - Moses' Intercession for Atonement") was the idolatry of the Golden Calf. While Moses was on Mount Sinai receiving the Law from God, the Israelites grew impatient and demanded Aaron make them gods to go before them ([Exodus 32:1](/exodus/32-1 "Exodus 32:1 - The Golden Calf")). They fashioned a calf of gold, declared it was the god who brought them out of Egypt, and engaged in worship and revelry ([Exodus 32:4-6](/exodus/32-4-6 "Exodus 32:4-6 - The Golden Calf Worship")). This act was a direct and egregious violation of the first two commandments given by God just weeks earlier: "You shall have no other gods before me" and "You shall not make for yourself a carved image" ([Exodus 20:3-4](/exodus/20-3-4 "Exodus 20:3-4 - The First Two Commandments")). It represented a profound betrayal of their covenant with Yahweh and a reversion to the pagan practices of Egypt.

**Why did Moses say "peradventure I shall make an atonement for your sin"?**

Answer: Moses' use of "peradventure" (Hebrew: _'ulay_, meaning "perhaps," "it may be," or "if only") reflects his deep understanding of the severity of Israel's sin and the absolute holiness of God. He recognized that the idolatry was an offense of such magnitude that even his fervent intercession might not be sufficient to avert divine wrath or fully restore the broken relationship. It expresses a desperate hope rather than a certainty. Moses knew that true atonement, a "covering" or expiation for such a profound breach, ultimately rested in God's sovereign mercy and provision, not in his own ability or merit. This uncertainty highlights the inadequacy of human efforts to fully atone for sin and points to the need for a divinely appointed, perfect sacrifice.

**How does Moses' action here foreshadow the role of Jesus Christ?**

Answer: Moses' action in [Exodus 32:30](/exodus/32-30 "Exodus 32:30 - Moses' Intercession for Atonement") profoundly foreshadows the mediatorial and atoning work of Jesus Christ. Like Moses, Jesus stands as a mediator between God and humanity ([1 Timothy 2:5](/1_timothy/2-5 "1 Timothy 2:5 - Christ, the One Mediator")). Moses interceded for a sinful people, pleading for mercy and seeking a covering for their sin. Jesus, however, is the ultimate and perfect intercessor, not only pleading on our behalf but also providing the complete and final atonement through His own sacrificial death on the cross ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). While Moses could only hope for atonement ("peradventure"), Jesus' sacrifice *guarantees* it, fully satisfying God's justice and reconciling humanity to God ([Romans 5:8-11](/romans/5-8-11 "Romans 5:8-11 - Reconciliation Through Christ's Death")). Moses' temporary and imperfect mediation points directly to Christ's eternal and perfect work.

### CHRIST-CENTERED FULFILLMENT
Exodus 32:30, with Moses' desperate plea to "make an atonement" for Israel's "great sin," finds its profound and ultimate fulfillment in the person and work of Jesus Christ. Moses, acting as a mediator between a holy God and a rebellious people, foreshadows the singular role of Christ as "the one mediator between God and mankind" ([1 Timothy 2:5](/1_timothy/2-5 "1 Timothy 2:5 - Christ, the One Mediator")). While Moses could only offer a "peradventure" hope for atonement, relying on God's mercy and the future sacrificial system, Jesus provides the perfect and definitive atonement. He is the [Lamb of God, who takes away the sin of the world!](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose once-for-all sacrifice on the cross fully satisfied the righteous demands of God's justice, covering our sin and reconciling us to God ([Hebrews 9:26-28](/hebrews/9-26-28 "Hebrews 9:26-28 - Christ's One Sacrifice for Sins")). Through His shed blood, the new covenant was inaugurated, establishing a way for humanity to draw near to God with certainty, not merely a hope, for the forgiveness of sins ([Matthew 26:28](/matthew/26-28 "Matthew 26:28 - The New Covenant in Christ's Blood")). Thus, Moses' earnest, yet limited, effort to bridge the chasm of sin points directly to the triumphant, complete, and eternal work of our Lord Jesus Christ, who is our perfect High Priest and the source of our eternal redemption ([Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ's Eternal Intercession")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 12:20

And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart;

Numbers 25:13

And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.

1 Samuel 12:23

Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:

Amos 5:15

Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.

Exodus 32:31

And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.

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.

2 Samuel 16:12

It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day.