Exodus 34:1 - Then Jehovah said to Moses, Cut two tablets of stone like the first ones, and I will write upon the tablets the words which were on the first tablets, which you shattered.
Were the words written on the second pair of stone tablets "the words which were on the first tablets" or not?
If they were the same words you have no case to think the second words on the second set of tablets was some second NEW covenant.
This was already answered once.
However I will offer a more complete answer below which you will surely also not be able to believe.
Did Moses smash the first tablets of stone? Yes, in anger to thier all too soon idolatry he smashed them.
So after a time God called him up the mountain to receive the same words of the same covenant on new unbroken tablets.
Then Jehovah said to Moses, Cut two tablets of stone like the first ones, and I will write upon the tablets the words which were on the first tablets, which you shattered. (34:1)
If in Romans 7 Paul says that the law was holy, righteous, good, and spiritual then he would be wrong IF he was referring to
what YOU discribe as " the incorrect natural man understandings and interpretations of the Torah by the rulers of the people, the Sanhedrin, Elders, Chief Priests, Pharisees, Sadducees, and Scribes, which were in error because they were according to the wrong tenor. "
So then the law is holy, and the commandment holy and righteous and good. (Rom. 7:12)
If I understand your claim then I could esentially read Romans 7:12 like this -
So then [ the incorrect natural man understandings and interpretations of the Torah by the rulers of the people, the Sanhedrin, Elders, Chief Priests, Pharisees, Sadducees, and Scribes, which were in error ] is holy, and the commandment holy and righteous and good.
Unfortunately one who is unlearned in the scripture may hardly see the differences between Rhema and Logos, and especially not in the Hebrew text without the aid of the Septuagint from which Paul is expounding in 2Cor 3. Since I see you have been posting Greek texts to Jorge over in your joint lambasting thread here is some for you which answers your dilemma, (whether you are able to see it or not).
Exodus 34:1 OG LXX
1 και ειπεν κυριος προς μωυσην λαξευσον σεαυτω δυο πλακας λιθινας καθως και αι πρωται και αναβηθι προς με εις το ορος και γραψω επι των πλακων
τα ρηματα α ην εν ταις πλαξιν ταις πρωταις αις συνετριψας
It is clear from the 2Cor 3 passage context that Paul is expounding from the LXX-Septuagint, and not from the Hebrew text, and this may be seen by the fact that Paul mentions so much about glory: for there is nothing actually said in the Hebrew text about glory, (H3519 kabowd), except for the statements that the face of Mosheh shone, (H7160 qaran), and that is all that it says about his face, while the Septuagint adds forms of glory, (glorious, glorified), to explain a more complete understanding of the Hebrew word for
to shine or shone in this context.
2 Corinthians 3:7-11
7 ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη λιθοις εγενηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους ισραηλ εις το προσωπον μωυσεως δια την δοξαν του προσωπου αυτου την καταργουμενην
8 πως ουχι μαλλον η διακονια του πνευματος εσται εν δοξη
9 ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης δοξη
10 και γαρ ου δεδοξασται το δεδοξασμενον εν τουτω τω μερει εινεκεν της υπερβαλλουσης δοξης
11 ει γαρ το καταργουμενον δια δοξης πολλω μαλλον το μενον εν δοξη
2 Corinthians 3:7-11
7 But if the administering of death in letters engraved in stones came with glory, so that the sons of Yisrael were not able to look steadfastly at the face of Mosheh because of the glory of his face, which was passing away,
8 how shall not the administering of the Spirit be with more glory?
9 For if the administering of condemnation
is with glory, much more does the administering of righteousness abound with glory:
10 for not even that which has been glorious has been glorious in this respect, on account of the surpassing glory,
11 for if that which is passing away
is by way of glory, much more that which remains
is with glory.
Exodus 34:28-35 LSV
28 And he is there with YHWH forty days and forty nights; he has not eaten bread, and he has not drunk water; and he writes on the tablets the matters of the covenant—the Ten Commandments.
29 And it comes to pass, when Moses is coming down from Mount Sinai (and the two tablets of the Testimony [are] in the hand of Moses in his coming down from the mountain), that Moses has not known that
the skin of his face has shone in His speaking with him,
30 and Aaron sees—all the sons of Israel also—Moses, and behold,
the skin of his face has shone, and they are afraid of coming near to him.
31 And Moses calls to them, and Aaron and all the princes in the congregation return to him, and Moses speaks to them;
32 and afterward all the sons of Israel have come near, and he charges them with all that YHWH has spoken with him in Mount Sinai.
33 And Moses finishes speaking with them, and puts a veil on his face;
34 and in the going in of Moses before YHWH to speak with Him, he turns aside the veil until his coming out; and he has come out and has spoken to the sons of Israel that which he is commanded;
35 and the sons of Israel have seen the face of Moses,
that the skin of the face of Moses has shone, and Moses has put back the veil on his face until his going in to speak with Him.
Exodus 34:28-35 LXX-Septuagint (Brenton Translation)
28 And Moses was there before the Lord forty days, and forty nights; he did not eat bread, and he did not drink water; and he wrote upon the tables these words of the covenant, the ten sayings.
29 And when Moses went down from the mountain, there were the two tables in the hands of Moses, - as then he went down from the mountain, Moses knew not that the appearance of
the skin of his face was glorified, when God spoke to him.
30 And Aaron and all the elders of Israel saw Moses,
and the appearance of the skin of his face was made glorious, and they feared to approach him.
31 And Moses called them, and Aaron and all the rulers of the synagogue turned towards him, and Moses spoke to them.
32 And afterwards all the children of Israel came to him, and he commanded them all things, whatsoever the Lord had commanded him in the mount of Sina.
33 And when he ceased speaking to them, he put a veil on his face.
34 And whenever Moses went in before the Lord to speak to him, he took off the veil till he went out, and he went forth and spoke to all the children of Israel whatsoever the Lord commanded him.
35
And the children of Israel saw the face of Moses,
that it was glorified; and Moses put the veil over his face, till he went in to speak with him.
This knowledge, that indeed Paul is expounding from the Greek text in 2Cor3, is critical to the understanding for several reasons, one of which being that, where the Hebrew text may be somewhat limited, the Greek text allows for more explanation just as in the case with glory, glorious, and glorified in the above texts. The next critically important place where this happens is with the Hebrew word
dabar, a word, or a matter, or a saying, etc., but
dabar cannot tell us the difference between
rhema and
logos, which things can really only be understood from the meanings of those Greek words and the contexts wherein they are used. The understanding may be perceived and understood from within the Hebrew text, but only by the context, for
dabar is used in either sense. Because of this the Greek writings of the Apostles teach the meanings of
rhema and
logos, (if one is not already familiar with the LXX), and when we go back to the LXX-Septuagint we see that the meanings are the same for how the same two words are employed in the Apostolic Writings. By the differences in the meanings of these two words,
rhema and
logos, we find in the LXX-Septuagint what we might have had a more difficult time seeing or even noticing in the Hebrew text because
dabar is rendered with both
rhema and
logos in the LXX, and this is the case with "the Ten Commandments", (both Rhema and Logos are used).
So then, because of these things, we have a critically important clue from the LXX-Septuagint which helps us to understand what is going on with the differences between the first "Ten Words", (which are Rhema, spoken Word), and the second set of "Ten Words" which are Logos, (the understanding of the Rhema).
The first set of the Ten Words: τα δεκα ρηματα
Deuteronomy 4:12-13 OG LXX
12 και ελαλησεν κυριος προς υμας εκ μεσου του πυρος φωνην ρηματων υμεις ηκουσατε και ομοιωμα ουκ ειδετε αλλ η φωνην
13 και ανηγγειλεν υμιν την διαθηκην αυτου ην ενετειλατο υμιν ποιειν
τα δεκα ρηματα και εγραψεν αυτα επι δυο πλακας λιθινας
The second set of the Ten Words: τους δεκα λογους
Deuteronomy 10:3-4 OG LXX
3 και εποιησα κιβωτον εκ ξυλων ασηπτων και ελαξευσα τας δυο πλακας τας λιθινας ως αι πρωται και ανεβην εις το ορος και αι δυο πλακες επι ταις χερσιν μου
4 και εγραψεν επι τας πλακας κατα την γραφην την πρωτην
τους δεκα λογους ους ελαλησεν κυριος προς υμας εν τω ορει εκ μεσου του πυρος και εδωκεν αυτας κυριος εμοι
Exodus 34:28 OG LXX
28 και ην εκει μωυσης εναντιον κυριου τεσσαρακοντα ημερας και τεσσαρακοντα νυκτας αρτον ουκ εφαγεν και υδωρ ουκ επιεν
και εγραψεν τα ρηματα ταυτα επι των πλακων της διαθηκης τους δεκα λογους
Another reason it is critical to understand that Paul is expounding from the LXX in 2Cor 3, and why he is doing so, is that the LXX tells us that the words in Exodus 34 are what was actually written in the second set of tablets, and they are surely not the same exact words: for they are Logos, an expounding of the Rhema, what was first spoken and then written in Exodus 20.
Exodus 34:28 LXX-Septuagint (Brenton Translation)
28 And Moses was there before the Lord forty days, and forty nights; he did not eat bread, and he did not drink water;
and he wrote upon the tables these words of the covenant, the ten sayings.
"these words of the covenant" = the words written in Exodus 34
