Exodus 22:27

22:27 for it is his only covering – it is his garment for his body. ¹  What else can he sleep in? ²  And ³  when he cries out to me, I will hear, for I am gracious.

Exodus 34:29

The Radiant Face of Moses

34:29 ⁴ Now when Moses came down ⁵  from Mount Sinai with ⁶  the two tablets of the testimony in his hand ⁷  – when he came down ⁸  from the mountain, Moses ⁹  did not know that the skin of his face shone ¹⁰  while he talked with him.

Exodus 34:35

34:35 When the Israelites would see ¹¹  the face of Moses, that ¹²  the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord. ¹³ 

[22:27]  ¹ tn Heb “his skin.”

[22:27]  ² tn Literally the text reads, “In what can he lie down?” The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back – it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.

[22:27]  ³ tn Heb “and it will be.”

[34:29]  ⁴ sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the Lord is reflected differently today, but nonetheless reflected. II. The glory of Yahweh authenticates the message (31-32). III. The authentication of the message must be used cautiously with the weak and immature (33-35).

[34:29]  ⁵ tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).

[34:29]  ⁶ tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.

[34:29]  ⁷ tn Heb “in the hand of Moses.”

[34:29]  ⁸ tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.

[34:29]  ⁹ tn Heb “and Moses.”

[34:29]  ¹⁰ tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).

[34:35]  ⁷ tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”

[34:35]  ⁸ tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw.

[34:35]  ⁹ tn Heb “with him”; the referent (the Lord) has been specified in the translation for clarity.