33:1 Go God is sending the people away from Mount Sinai, out into the wilderness. They will eventually be forced to wander there for forty years (Num 14:26–35).

whom you have brought up This phrase signals that this pericope is a continuation of the previous chapter, where both Moses and the golden calf are referred to in this way (Exod 32:1, 4, 7).

I swore For the initial granting of the promise, see Gen 12:1–3; 15:1–6.

33:2 an angel In some cases, the angel appears to be Yahweh Himself. Here Yahweh makes a clear distinction between His presence and the angel’s presence. See note on Exod 23:20.

the Canaanites, the Amorites, and the Hittites and the Perizzites, the Hivites, and the Jebusites These groups were some of the native inhabitants of Canaan at the time. See note on 13:5.

33:3 milk and honey A common phrase used in Exodus, Numbers, and Deuteronomy, which refers to the agricultural fertility of the land (e.g., Lev 20:24; Num 13:27; Deut 6:3; 27:3). This reference to the fertility of the land appears frequently in connection with lists of the land’s pre-Israelite inhabitants (Exod 3:8, 17; 13:5).

33:4 ornaments Usually referring to jewelry. Here, the reference is to whatever was taken from the Egyptians (12:35–36), but not contributed to the golden calf (32:2).

33:6 Mount Horeb Another name for Mount Sinai. See 3:1 and note.

33:7 the tent of assembly The Hebrew phrase used here, ohel mo'ed, becomes a common label for the tabernacle (see Lev 1:1 and note). Here, however, the tabernacle has not yet been constructed. The ohel mo'ed referenced in Exod 33:7–11 was a distinct structure set up outside the camp.

outside the camp Unlike the tabernacle, which will stand at the center of the camp.

33:8 all the people This signifies the unity of the people in their acknowledgement of the status of Moses and in their honoring of Moses’ relationship with Yahweh. It is Moses’ relationship with Yahweh that determines Israel’s fate at this juncture.

33:9 at the entering of Moses into the tent This emphasizes what was subtle in the previous two verses—that Moses initiates his regular encounters with Yahweh. He does not need to wait for Yahweh’s signal or command; Yahweh meets Moses upon Moses’ signal.

the column of cloud The same pillar of cloud that was with the people during the exodus (see 13:21–22; 14:24 and note) and that will continue to be with them in the wilderness.

33:11 would speak to Moses face to face, as a man speaks to his neighbor The wording here uses metaphors for intimacy and accessibility (compare v. 20). In the ancient Near East, it was dishonorable to look a superior in the face. Here, Moses and Yahweh converse as equals even though they are far from it. Compare 24:10; Num 12:6–8; Deut 34:10–12.

Joshua Moses’ right-hand man and successor. See note on Josh 1:1; compare Exod 17:9–14; 24:13; 32:17.

33:12 you have not let me know Moses is concerned about how the people will make it to the promised land now that God has said He will not accompany them after the golden calf incident (32:1–33:6).

I know you by name Moses appeals to the personal and intimate nature of his relationship with Yahweh as grounds for the conversation that follows (see vv. 7–11).

favor in my eyes Not only does Yahweh know Moses, but Yahweh has a favorable view of him. Again, Moses is using the nature and depth of his relationship with Yahweh to open up the possibility of the following request.

33:13 make known to me, please, your way This request should be distinguished from the one in v. 18. Here Moses desires to know Yahweh’s decision about leading the people to the promised land (v. 12). Yahweh responds in v. 14 and 33:17 that He will accompany them after all.

this nation is your people In addition to appealing to his own relationship with Yahweh, Moses reminds Him of the status of the people as well.

33:14 My presence will go God promises to accompany Moses and the people to the promised land.

33:15 is not going Even though God just agreed to go with the people, Moses pushes Him to say it again. Moses does not want to make the journey if God will not accompany them.

33:16 I and your people This is the first time Moses identifies himself with the people since before the golden calf episode (ch. 32). He now binds his fate to theirs.

your going with us Not the angel (23:20–23; 33:2–3) but the presence of Yahweh.

33:17 this thing God will go with Moses and Israel (see v. 14; compare v. 3).

you have found favor Yahweh signals to Moses that it is indeed their relationship that opens up the possibility of Yahweh residing among the Hebrew people. It is not because Yahweh is bound to them (compare v. 13), but because Moses is a successful mediator.

33:18 show me your glory Yahweh responds to this request in vv. 19–23 and 34:6–7. While Moses wants to know and experience God’s essential person, there are limits regarding how much humans can withstand (see v. 20 and note). Yahweh’s visible earthly presence is often called His “glory” (kavod in Hebrew; see 16:7, 10; 24:16–17; 40:34–35).

33:19 the name of Yahweh’ Yahweh has already revealed His name to Moses (3:14). In ot theology, the “name” (shem) of God was another way to refer to the person of God Himself (e.g., Isa 24:15; 30:27; Prov 18:10; Psa 75:1).

The Name Theology of the Old Testament

Old Testament Godhead Language

33:20 You are not able to see my face This clarifies that the previous description of Moses as meeting with Yahweh face to face (Exod 33:11; Num 12:6–8; Deut 34:10–12) is to be understood metaphorically.

33:22 my hand An anthropomorphism. See note on Exod 24:10. This scene is carried out in 34:1–9.