As the Jewish year drew to a close, our community gathered to observe Yom Kippur, the Day of Atonement—a day heavy with meaning, solemnity, and hope. This wasn’t just any gathering. It was a sacred moment, a collective pause to seek forgiveness, reflect on our failings, and lean into God’s mercy. Our crowded local synagogue was unable to accommodate everyone, so we relocated to the village community center located just down the road. The room was small, but the mood was full of respect. Throughout the day, as prayers and readings filled the air, one refrain kept rising above the rest—a Hebrew song echoing the words God spoke to Moses in a moment of divine revelation (Exodus 34:6-7). Those words, chanted with fervor, carried a truth about God that’s both profound and, frankly, somewhat quirky.
The heart of this song comes from a passage where God describes himself, passing before Moses while shielding him from the full weight of divine glory. It’s one of the most stunning self-portraits in Scripture: “The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression, and sin” (Exodus 34:6-7, NASB). But tucked inside this declaration is a Hebrew phrase that doesn’t quite survive the jump to English. God calls himself erech apaim (אֶרֶךְ אַפַּיִם), pronounced roughly as “eh-rekh ah-pie-yim.” This phrase is a gem. Literally, erech apaim means “long of nose.” Yes, you read that right. God’s got a long “nose.” Plural, actually. What in the world is that about?
Before you picture God with a comically oversized schnoz, let’s unpack this. In ancient Hebrew, language was vivid, physical, and full of imagery. Unlike our abstract English terms, Hebrew often tied emotions to the body. When someone got frustrated, their face would flush, their nostrils would flare, and their nose—well, it seemed to take up more space. The Hebrew word af (nose) is even tied to anger in phrases like “burning nose” to describe rage (think Exodus 15:8 or Psalm 18:8). So when God states that he is erech apaim—long of nose—it is a vivid expression indicating that he is slow to anger. His nostrils don’t flare quickly. He doesn’t get angry right away. Instead, God’s patience stretches long, like a nose that refuses to puff up in fury. It’s a beautiful, almost playful image of divine restraint, and it’s at the heart of Yom Kippur’s message.
Think about the context of this declaration. In Exodus 34, Israel has made a significant mistake. They’ve worshipped a golden calf, breaking the covenant fresh off Sinai’s thunder (Exodus 32). Moses pleads for mercy, and God responds by revealing his character: compassionate, gracious, slow to anger, and overflowing with steadfast love. This assertion isn’t a cold theological statement; it’s a lifeline. God’s unwavering patience ensures that he never abandons his people, even when they deserve it. On Yom Kippur, as we confess our failures—personal and communal—this truth becomes our anchor. God’s mercy outlasts our mess-ups. His patience is longer than our rebellion.
This phrase, erech apaim, isn’t just a cute linguistic quirk. It’s a window into God’s heart. Throughout Scripture, we see this “long nose” in action. When Israel grumbles in the wilderness, God provides manna instead of fire (Numbers 11). When David sins with Bathsheba, God forgives, even as he disciplines (2 Samuel 12). When Nineveh repents in Jonah’s day, God relents from judgment (Jonah 3:10). Over and over, God’s slowness to anger creates space for redemption. And on Yom Kippur, as we chant these words, we’re not just reciting history—we’re claiming that same mercy for ourselves. It’s a reminder that God’s patience is still at work, inviting us to turn back, to be made new.
But let’s delve into reality for a moment. This idea of a “long nose” isn’t just about God—it’s a challenge to us. If God is slow to anger, what about us? How quickly do we react when someone cuts us off in traffic, betrays our trust, or simply irritates us? Yom Kippur isn’t only about receiving God’s mercy; it’s about becoming people who reflect it. The Hebrew sages often linked God’s attributes in Exodus 34 to human behavior, urging us to “imitate God” by being compassionate, gracious, and, yes, long of nose (see the Talmud, Shabbat 133b). Imagine if our noses got a little longer—if we learned to pause, breathe, and choose patience over rage. That’s the kind of transformation Yom Kippur calls us to.
Now, let’s talk about the worship itself. Picture the scene: a packed community center, voices rising in Hebrew, some stumbling over the words, others singing with fluency. The melody of erech apaim weaves through the service, tying us to centuries of Jewish prayer and to the moment God spoke these words to Moses. It’s not just a song; it’s a confession of who God is and who we’re called to be. Yom Kippur lays us bare—our sins, our weakness, and our need for grace—and this statement about God’s character becomes our lifeline. We sing it not because it’s catchy but because it’s true. God’s enduring presence provides hope, even in the face of our shortcomings.
For those of us who don’t know Hebrew, this moment can feel like a nudge. Learning even a little of the language opens up Scripture in ways English can’t. You don’t need to be a scholar—just curious. Start with a phrase like erech apaim. Allow it to effortlessly flow from your mouth. Feel its strangeness, its poetry. It’s a reminder that the Bible wasn’t written in our language or culture. It’s a foreign text, and diving into its original words is like stepping into a new country, full of surprises and depth. Resources like Hebrew dictionaries or online interlinears can help you explore, but the real key is a willingness to engage.
Carry this truth with you: God’s nose is long, and His mercy is even longer. Yom Kippur reminds you that His patience opens wide spaces for your forgiveness, your renewal, and your second chances. It also invites you to stretch your nose—to let patience grow in you, to reflect God’s grace in a world that flares up so quickly in anger.
Here is my prayer for you: May you feel the full weight of God’s immense mercy this year. May you encounter Him more intimately, letting His character shape yours. May your nose—your temper, your heart—grow longer as you walk with the God who is slow to anger and abounding in love.
As the gates of Yom Kippur close and you step into the new year, know that Jew and Christian alike stand together under the same astonishing truth: the God who revealed Himself as erech apaim on Sinai is the Father who, in the fullness of time, sent His Son to make that long-suffering love irreversible. On the cross, divine patience did not merely wait; it acted, exhausting every claim of justice so that mercy could triumph forever. The shofar has sounded, the veil is torn, and the atonement is complete for all.
So, whether you heard the promise in Exodus’ Hebrew or Calvary’s Greek, the song is the same: The Lord, the Lord—compassionate and gracious, slow to anger, and abounding in steadfast love—has drawn near in Messiah Jesus. Because His nose is long, your future is eternally secure.
What a beautiful commentary. Your language flows with imagery and I have a few wonderful phrases to pass on . Thank you so much.
Keep up the good work!
Kieran, thank you so much for your support and encouragement! May the Lord bless you and keep you! Let’s keep on growing together!
When I hear about HaShem having a “long nose”, it reminds me of the practice of mindfulness, which takes long, deep breaths through the nostrils. Anger and rage remind me of short, heavy breathing. 😤
Talk about HaShem’s quirky sense of humour, last year I had prayed to see his face. Then, the next night, he woke me up from bed at 3:30 am, and told me to keep my eyes closed, he would show me his face.
Then, behind my eyelids, I saw a beastly image looking like some sort of 😤 raged up face with crazy hair and a joker-like smile… lol. He then asked me, “Do you like my face?”
I answered, “Yes, it’s very beautiful” 😍
So he said with warmth, “Thank you, I created it just for you ❤️”
lol. He’s incredibly quirky and lovable.
Thank you for sharing, Elaine.
Amen
1 Peter 1:18-19 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers. But with the precious blood of Christ, as of a lamb without blemish and without spot:
Amen!!!!! Dr. Eli, what an insightful article “our future is eternally secure” B”H …תןדה רבה ושבוע טוב
Thank you, Levi!
God bless you Dr. Eli..!
Thank you. And thank you for benediction.
God bless you.
Amen!
What extraordinary portrayal technique and acute insight you have Dr Eli.
To God be the glory! Thank you for the encouragement!
Thank you. I love when people open up scripture in this way.
Amen!
You give such insights to those of us who do not know Hebrew or the meaning of significant scriptures.
Thanks for sharing your knowledge with us.
Barbara, I am here to serve! Thank you for your kind words!
I simply loved this! I am taking Hebrew, but this encourages me to delve deeper and work harder.
Enjoy and grow!
This assertion isn’t a cold theological statement; it’s a lifeline. Eli your words to me in 2008 were carried in my heart about just who Adonai is. Our four daughters never had to ask us for forgiveness because they were our daughters. You had told me how y’all viewed what we call the “ten commandments because you were in His family. I love the picture of His long nose! Thank You
David I am so grateful for you, my brother.
Always very interesting 👌 Thank you
Enjoy!
This blessed me in ways I can’t even explain. Thank you for continuous generosity of sharing God’s heart with us in its original language.
Remain blessed.
Osa, please, pray for God to continue to give me His light. This should never be taken for granted.
Oh that YHWH would hide me as He hid Moshe. Shield me as He shields the nation of all nations. That I may find within myself the same opportunity to receive His grace upon grace. Mercy upon mercy. Love within love.
That as I received Yeshua Messiah.
The atonement, the Yom Kippur, for me.
Shalom, Shalom
Continue to rejoice in Him and his maverlous grace towards you, my brother.
My son was told that the Talmud advocates for sex with minors and other ‘unholy’ practices. I don’t believe it, but don’t know how to disprove it.
Claims that the Talmud advocates sex with minors stem from centuries-old antisemitic myths, deliberately twisting a complex legal text into a caricature of immorality. The Talmud, a vast compilation of rabbinic debates from antiquity, discusses hypotheticals about legal consequences—like damages or marital status after abuse—not permissions for such acts. For instance, passages in Ketubot analyzing a minor’s status post-assault aim to protect her rights, insisting she retains full dowry and social standing; they explicitly forbid exploitation, viewing it as a grave sin. These distortions trace to works like “The Talmud Unmasked” (1892), which fabricated or decontextualized quotes to demonize Jews, fueling pogroms and libels. Jewish law (halakha) unequivocally prohibits sexual abuse, demanding intervention, reporting to authorities, and recognizing children cannot consent.
Thank you, Dr.-brother-Eli! You never fail in delivering Blessings (as always)…
Let us grow together, Dori!
This is beautiful! Thank you and we thank our Savior!
Amen!
Thank you, Dr. Eli. This is a wonderful insight.
We just returned from Egypt. It struck me how so many of the sculptures of pharaohs and other important ancient leaders often had their only noses broken off. We were told they don’t know why the sphinx’s nose is broken.
I think your comment about the importance of God’s nose to Hebrews indicates that facial features of ancients had more meaning then we moderns know and appreciate.
Many Egyptian sculptures have broken noses mainly because people in antiquity deliberately defaced them, not because of age alone.
In ancient Egyptian belief, a statue was a living image that could “see,” “hear,” and “breathe” for the person or deity it represented. Damaging key parts of the face—especially the nose as the source of breath—was a way to “kill” or deactivate the statue’s power, preventing the spirit from interacting with the living or receiving offerings.
Iconoclasm for political and religious reasons also played a role. Successor rulers, tomb-robbers, or later religious groups sometimes targeted noses, eyes, arms, or names on statues to erase or neutralize a previous king, official, or god without needing to destroy the whole monument. Accidental damage and weathering occur too, but the consistent, targeted breakage pattern strongly indicates intentional defacement.
Very powerful and profound, we pray that our lives will depicted the same Christ like characters as we exercise patients over rage, love over hate and truth lies oh what a compassionate God and Father of our Lord Jesus operating in us through his life transforming Spirit ruah
Blessings and much peace!
Because of the gracious gift our Lord has bestowed upon you, it is with great pleasure to reread HIS words with you and gain a clearer understanding of it. Dr. Eli, THANK YOU for accepting your gift and sharing it with others.
Candace, I only hope he continues to use me to His glory.