¹tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”
²tn Or “the land which I swore.”
³tn Heb “seed.”
⁴sn This seems not to be the same as the Angel of the Presence introduced before.
⁵sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.
⁶tn 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.
⁷tn This is a strong adversative here, “but.”
⁸tn 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 might be at risk if he did.
⁹tn Or “bad news.”
¹⁰sn 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 the making of the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.
¹¹tn The verse simply begins “And Yahweh said.” But the verse is clearly meant to be explanatory for the preceding action of the people.
¹²tn The construction is formed with the simple imperfect in the first half, and the perfect tense with vav 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 was not going in their midst, leads most commentators to take this as a conditional clause: “If I were to do such and such, then….”
¹³tn The Hebrew text also has “from on you.”
¹⁴tn The form is the cohortative with a vav 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.
¹⁵tn 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.”
¹⁶sn This unit of the book could actually include all of chap. 33, starting with the point of the Lord’s withdrawal from the people. If that section is not part of the exposition, it would have to be explained as the background. The point is that sinfulness prevents the active presence of the Lord leading his people. But then the rest of chap. 33 forms the development. In vv. 7-11 there is the gracious provision: the Lord reveals through his faithful mediator. The Lord was leading his people, but now more remotely because of their sin. Then, in vv. 12-17 Moses intercedes for the people, and the intercession of the mediator guarantees the Lord’s presence. The point of all of this is that God wanted the people to come to this, to know that if he was not with them they should not go. Finally, the presence of the Lord is verified to the mediator by a special revelation (18-23). The point of the whole chapter is that by his grace the Lord renews the promise of his presence by special revelation.
¹⁷tn Heb “and Moses took.”
¹⁸sn A widespread contemporary view is that this section represents another source that thought the tent of meeting was already erected (see Driver, 359). But the better view is that this is a temporary tent used for meeting the Lord. Cassuto explains this view very well (pp. 429-30), namely, that because the building of the tabernacle was now in doubt if the Lord was not going to be in their midst, another plan seemed necessary. Moses took this tent, his tent, and put some distance between the camp and it. Here he would use the tent as the place to meet God, calling it by the same name since it was a surrogate tent. Thus, the entire section was a temporary means of meeting God, until the current wrath was past.
¹⁹tn The infinitive absolute is used here as an adverb (see GKC, par. 113h).
²⁰tn The clause begins with “and it was,” the perfect tense with the vav conjunction. Then, the imperfect tenses in this section are customary, describing what used to happen (others describe the verbs as frequentative). See GKC §107.e.
²¹tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh, or seeking to find a resolution for some difficulty (as in 2 Sam 21:1), or even perhaps with a sacrifice. B. Jacob notes that the Tent was even here a place of prayer, for the benefit of the people (p. 961). It is not known how long this location was used.
²²tn The clause is introduced again with “and it was.” The perfect tense here with the vav is used to continue the sequence of actions that were done repeatedly in the past (see GKC §112.e). The temporal clause is then formed with the infinitive construct of aXy (yasa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”
²³tn Or “rise up.”
²⁴tn The subject of this verb is specified with the collective use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”
²⁵tn The perfect tense with the vav continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.
²⁶tn This is a temporal clause using the infinitive construct with the suffixed subject.
²⁷tn Heb “and it was when.”
²⁸tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.
²⁹tn Both verbs, “stand” and “speak,” are perfect tenses with vav consecutive.
³⁰tn All the main verbs in this verse are perfect tenses continuing the customary sequence (see GKC §112.kk). The idea is that they would get up (rise) when the cloud was there, and then worship, meaning in part bow down. When the cloud was not there, there was access to seek God.
³¹tn “Face to face” is a noun clause that is a circumstantial clause to the action of the verb, explaining how they spoke (see GKC §156.c). The point of this note of friendly relationship with Moses was that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, 966).
³²tn The imperfect in this clause is progressive imperfect.
³³tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
³⁴sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent lest any of the people approach it out of curiosity.
³⁵tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them the Canaan.
³⁶tn i.e., “chosen you.”
³⁷tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.
³⁸tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (p. 361).
³⁹tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.
⁴⁰tn The verb “see” (an imperative) is a request for God to acknowledge this Israel is his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.
⁴¹sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence, or some similar manifestation of God’s leading and caring for his people.
⁴²tn The phrase “with you” is not in the Hebrew text, but is implied.
⁴³sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. Cassuto observes how in 32:10 God had told Moses “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession (p. 434).
⁴⁴tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.
⁴⁵tn “with us” has been supplied.
⁴⁶tn Heb “from this.”
⁴⁷sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways—A Comparative Note,” JQR 70 (1979): 67-70.
⁴⁸tn The verb in this place is a preterite with the vav consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”
⁴⁹sn Moses now wants 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 true 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 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 (p. 972).
⁵⁰sn The word “goodness” refers to the divine appearance in summary fashion. McNeile says, “It is to be a spectacle of outward beauty as a visible sign of His moral perfection.”
⁵¹tn The expression “make proclamation in the name of Yahweh” (here the perfect tense with the vav 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.
⁵²sn God declares his mercy and grace in similar terms to his 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 is 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 /nj (hanan), “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 <jr (raham), 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.
⁵³tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is thereby given a potential nuance for the imperfect.
⁵⁴tn 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 §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.
⁵⁵tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.
⁵⁶tn Heb “and you will,” or interpretively, “where you will.”
⁵⁷tn The construction uses the temporal indicator for the future, the preposition of time on the infinitive construct, and the subjective genitive, the subject of the clause— “my glory.”
⁵⁸sn Note the use in Exod 40:3, “and you will screen the ark with the veil.” The glory is covered, veiled from being seen.
⁵⁹tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.
⁶⁰tn The construction is the preposition with the infinitive construct with a suffix: “while [or until] I pass by” (Heb “the passing by of me”).
⁶¹tn The plural “my backs” is according to Gesenius an extension plural. The word denotes a locality in general, but that is composed of numerous parts (see GKC §124.b). Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (W. C. Kaiser, Jr, “Exodus,” in EBC 484). As Driver says, though, while this may indicate just the “afterglow” which he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (see also Job 26:14; Driver, 363).
⁶²tn 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.”