Exodus 33:18-23

33:18 And Moses ¹  said, “Show me your glory.” ² 

33:19 And the Lord ³  said, “I will make all my goodness ⁴  pass before your face, and I will proclaim the Lord by name ⁵  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ⁶  33:20 But he added, “You cannot see my face, for no one can ⁷  see me and live.” ⁸  33:21 The Lord said, “Here ⁹  is a place by me; you will station yourself ¹⁰  on a rock. 33:22 When my glory passes by, I will put you in a cleft in the rock and will cover ¹¹  you with my hand ¹²  while I pass by. ¹³  33:23 Then I will take away my hand, and you will see my back, ¹⁴  but my face must not be seen.” ¹⁵ 

Exodus 33:1-5

33:1 The Lord said to Moses, “Go up ¹⁶  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ¹⁷  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ¹⁸  33:2 I will send an angel ¹⁹  before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. ²⁰  33:3 Go up ²¹  to a land flowing with milk and honey. But ²²  I will not go up among you, for you are a stiff-necked people, and I might destroy you ²³  on the way.”

33:4 When the people heard this troubling word ²⁴  they mourned; ²⁵  no one put on his ornaments. 33:5 For ²⁶  the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, ²⁷  I might destroy you. Now take off your ornaments, ²⁸  that I may know ²⁹  what I should do to you.’” ³⁰ 

Exodus 33:1

33:1 The Lord said to Moses, “Go up ³¹  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ³²  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ³³ 

[33:18]  ¹ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:18]  ² sn Moses now wanted to see the glory of Yahweh, more than what he had already seen and experienced. He wanted to see God in all his majesty. The LXX chose to translate this without a word for “glory” or “honor”; instead they used the pronoun seautou, “yourself” – show me the real You. God tells him that he cannot see it fully, but in part. It will be enough for Moses to disclose to him the reality of the divine presence as well as God’s moral nature. It would be impossible for Moses to comprehend all of the nature of God, for there is a boundary between God and man. But God would let him see his goodness, the sum of his nature, pass by in a flash. B. Jacob (Exodus, 972) says that the glory refers to God’s majesty, might, and glory, as manifested in nature, in his providence, his laws, and his judgments. He adds that this glory should and would be made visible to man – that was its purpose in the world.

[33:19]  ³ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ⁴ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ⁵ tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ⁶ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[33:20]  ⁵ tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.

[33:20]  ⁶ tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.

[33:21]  ⁷ tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.

[33:21]  ⁸ tn Heb “and you will,” or interpretively, “where you will.”

[33:22]  ⁹ sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.

[33:22]  ¹⁰ tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.

[33:22]  ¹¹ tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).

[33:23]  ¹¹ tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).

[33:23]  ¹² tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”

[33:1]  ¹³ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ¹⁴ tn Or “the land which I swore.”

[33:1]  ¹⁵ tn Heb “seed.”

[33:2]  ¹⁵ sn This seems not to be the same as the Angel of the Presence introduced before.

[33:2]  ¹⁶ sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.

[33:3]  ¹⁷ tn This verse seems to be a continuation of the command to “go up” since it begins with “to a land….” The intervening clauses are therefore parenthetical or relative. But the translation is made simpler by supplying the verb.

[33:3]  ¹⁸ tn This is a strong adversative here, “but.”

[33:3]  ¹⁹ tn The clause is “lest I consume you.” It would go with the decision not to accompany them: “I will not go up with you…lest I consume (destroy) you in the way.” The verse is saying that because of the people’s bent to rebellion, Yahweh would not remain in their midst as he had formerly said he would do. Their lives would be at risk if he did.

[33:4]  ¹⁹ tn Or “bad news” (NAB, NCV).

[33:4]  ²⁰ sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.

[33:5]  ²¹ tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people.

[33:5]  ²² tn The construction is formed with a simple imperfect in the first half and a perfect tense with vav (ו) in the second half. Heb “[in] one moment I will go up in your midst and I will destroy you.” The verse is certainly not intended to say that God was about to destroy them. That, plus the fact that he has announced he will not go in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”

[33:5]  ²³ tn The Hebrew text also has “from on you.”

[33:5]  ²⁴ tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

[33:5]  ²⁵ tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”

[33:1]  ²³ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ²⁴ tn Or “the land which I swore.”

[33:1]  ²⁵ tn Heb “seed.”