What Does Exodus 32:7 Mean in the King James?
And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:
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 Hebrew turns the sentence vertically: Moses is told to descend to a people he brought up from the two narrows, and who now turn themselves toward ruin.
THE MEANING
The verse holds an upward movement out of Mitzrayim (מִצְרַיִם, Mitzrayim, “the two narrows”) beside Moses’s commanded descent to face the people’s self-corruption. You can be brought out of constriction and still turn toward ruin; release is real, but it does not automatically become wholeness. The verse speaks now to the human capacity to damage what release has opened.
WHAT THIS UNDOES
It undoes the belief that once a person has been brought out of a hard place, they can no longer become a source of their own ruin.
THE ROOT
שִׁחֵת
shichet
GROWS FROM
שחת
To ruin, destroy, or spoil.
“corrupted themselves” in this verse is shichet. The Hebrew carries the force of ruining or destroying, not only a moral label. With the people as its subject, the line locates the ruin in their own action: those brought out are now acting toward destruction.
ALSO GROWS
mashchit: Destroyer; one who destroys.
מַשְׁחִית
This branch shows the root’s force as active destruction, beyond a vague sense of wrongdoing.
shaḥat: Pit; destruction or ruin.
שַׁחַת
The same root names the collapse toward which the destructive action leads.
הֶעֱלֵיתָ
he'elita
GROWS FROM
עלה
To rise or go up; in this form, to bring up.
“broughtest out” in this verse is he'elita. The Hebrew verb says Moses “brought them up” from Egypt. Mitzrayim (מִצְרַיִם, Mitzrayim, “the two narrows”) names constriction, and the command לֶךְ־רֵד (lekh-red, “go down”) reverses the upward movement: Moses descends to the people he brought up.
ALSO GROWS
alah: To go up or ascend.
עָלָה
This is the root’s basic upward motion, present beneath the verse’s account of being brought out.
aliyah: Ascent; going up.
עֲלִיָּה
This noun preserves the upward direction, revealing deliverance here as a raising up from the narrow place.
מֹשֶׁה
Moshe
GROWS FROM
משה
To draw out, especially from water.
Moses’s name means “drawn out,” from the root משה (mashah). The verb for bringing the people up in this verse comes from a different root, עלה (alah); the distinct roots converge in his story without being the same word.
ALSO GROWS
mashah: To draw out.
מָשָׁה
This is the root behind Moses’s name and its image of being drawn from water.
meshitihu: “I drew him out,” as in Exodus 2:10.
מְשִׁיתִהוּ
This form makes the name’s nature explicit: Moses is first the one drawn out, then the one associated here with bringing others up.
THE PATTERN
What a person or people turn toward can become the source of their own corruption.
And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.THE THREAD
They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation.Deuteronomy uses the same root שחת (shachat) for a people corrupting themselves. That echo makes the charge in Exodus feel like a recognizable human movement: the people brought out of constriction can still bend themselves toward ruin.
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