What Does Exodus 32:12 Mean in the King James?
Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The verse sets Mitzrayim, the two narrows, against the act of bringing people out, and exposes the terror that an exit might be recast as a trap.
THE MEANING
When the path out passes through real danger, the verse gives voice to the terror that being brought out may end in destruction. It holds that threat in view as the plea asks burning anger to turn aside and the calamity to be withdrawn.
WHAT THIS UNDOES
A dangerous way out does not by itself prove that the one leading you out means to destroy you. The verse exposes that accusation as a fear that can be voiced, not an established account of deliverance.
THE ROOT
הוֹצִיאָם
hôtsîʾām
GROWS FROM
יצא
Go out, emerge; in a causative form, bring out.
הוֹצִיאָם (hôtsîʾām, brought them out) grows from יצא (yatsa, go out). The verse’s central action is an exit, and the accusation twists that exit into a passage toward destruction.
ALSO GROWS
yāṣāʾ: Go out, emerge.
יָצָא
This is the basic motion named in the act of bringing the people out.
môṣāʾ: An exit or way out.
מוֹצָא
This branch makes the language of departure visible beneath the verse’s English wording.
מִצְרַיִם
Mitsrayim
GROWS FROM
צרר
Press, bind, constrict; make tight.
“Egyptians” in this verse is Mitsrayim. Mitsrayim (מִצְרַיִם, Mitsrayim) carries the image of the two narrows. The verse sets that name of constriction beside הוֹצִיאָם (hôtsîʾām, brought them out), making the tension between narrowness and escape part of the plea.
ALSO GROWS
tsar: Narrow, tight; a narrow place or adversary.
צַר
This branch gives the constricting sense carried by the name.
metsar: A narrow place, strait, or distress.
מֵצַר
It echoes the pressure and confinement set against being brought out.
וְהִנָּחֵם
wə-hinnāḥēm
GROWS FROM
נחם
Be moved to relent; in another stem, comfort or console.
וְהִנָּחֵם (wə-hinnāḥēm, relent) comes from נחם (naḥam, be moved or relent), a root that also forms words for comfort. Under “repent” lies the root’s close kinship between relenting and comfort.
ALSO GROWS
niḥam: Relent, be moved, or change course.
נִחַם
This is the motion Moses asks for concerning the threatened calamity.
niḥēm: Comfort or console.
נִחֵם
This branch reveals the same root’s movement toward easing distress.
THE PATTERN
An intercessory plea names the public story destruction would tell and asks the threatened harm to turn aside.
Because the LORD was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them.For the name of God is blasphemed among the Gentiles through you, as it is written.THE THREAD
And the LORD repented of the evil which he thought to do unto his people.The request in verse 12 and the response in verse 14 use forms of נחם (naḥam, relent or be moved). The same root names the appeal and the reported response, so the threatened calamity turns aside.
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