Êxodo 33
Bob Utley · You Can Understand the Bible
Êxodo 33
The Journey Resumed The Command to Leave Sinai The Lord's Guidance The Lord Orders Israel to Leave Mount Sinai The Israelites Ordered to Depart 33:1-3 33:1-6 33:1-3 33:1-3 33:1-4 33:4-6 33:4-6 33:4-6 Moses Meets With the Lord The Tent of the Lord's Presence 33:5-6 The Tent 33:7-11 33:7-11 33:7-11 33:7-11 33:7-11 Moses Intercedes The Promise of God's Presence The Lord Promises to be With His People Moses Prays 33:12-16 33:12-16 33:12-16 33:12-13 33:12-17 33:14-16 33:17-23 33:17-23 33:17-23 33:17 Moses on the Mountain 33:18 33:18-23 33:19-23 CONTEXTUAL INSIGHTS This chapter begins Israel's movement from Mt. Sinai to Canaan. Moses' special relationship with YHWH is highlighted. Because Israel is obstinate, YHWH struggles how to remain with them personally. Again Moses'intercession is crucial and YHWH remains. YHWH remaining set the literary stage for the renewal of the covenant (i.e., rewriting and re-giving of the Ten Commandments (i.e., Exod. 34:1-9). Moses' request to behold YHWH physically shows the ongoing need of humans to visualize Deity! YHWH again grants Moses' request in a limited fashion.
Êxodo 33:1-3
33:1 "Depart, go up from here" This phrase has two IMPERATIVES. "depart" (lit. "go" or "walk") ‒ BDB 229, KB 246, Qal IMPERATIVE "go up" ‒ BDB 748, KB 828, Qal IMPERATIVE; this VERB is used several times in this chapter "brought" ‒ Hiphil PERFECT, Exod. 33:1 "go up" ‒ Qal IMPERFECT, Exod. 33:3 "go up" ‒ Qal IMPERFECT, Exod. 33:5 "bring up" ‒ Hiphil IMPERATIVE, Exod. 33:12 "go" ‒ Hiphil IMPERFECT used in a JUSSIVE sense, Exod. 33:15 ▣ "from here" They had been on Mt. Sinai for an extended period of time (compare Exod. 19:1 with Num. 10:11-12). Now they were to begin their trek to Canaan (i.e., Gen. 15:12-21). SPECIAL TOPIC: LOCATION OF MT. SINAI ▣ "the people whom you have brought" This is not meant to imply that YHWH was not the impetus or power behind the exodus (cf. Exod. 32:7). ▣ "to the land I swore to Abraham, Isaac, and Jacob" This is a recurrent theme (cf. Gen. 15:18-21; 17:8; 26:3; 28:4,13; 35:12; 48:6,16,21-22; Exod. 3:6,7; 6:8; 13:5; 23:23,28-33; 31:1-3; 34:11; Num. 34:29; Deut. 1:17-18; 3:21; 7:16,19; 9:1-3; 11:23-25; 31:3-8; Josh. 1:2-5). SPECIAL TOPIC: COVENANT PROMISES TO PATRIARCHS 33:2 "I will send an angel before you" This personal representative of YHWH (see SPECIAL TOPIC: THE ANGEL OF THE LORD) appears several times. at the burning bush ‒ Exod. 3:2 at the Red Sea ‒ Exod. 14:19 as a protector and guide ‒ Exod. 23:20,23; 32:34; 33:2 This angel may represent the pre-incarnate Christ. See SPECIAL TOPIC: THE TRINITY for the places in the OT where the Spirit and the Angel seem to be divine but separate from YHWH. SPECIAL TOPIC: THE DEITY OF CHRIST FROM THE OT ▣ "I will drive out" This VERB (BDB 176, KB 204, Piel PERFECT with waw) is mentioned in Exod. 23:27-33. This is predicted in Gen. 15:12-21. YHWH gave the Canaanite people time to repent but they did not/could not. When Israel also becomes involved in fertility worship, she is also removed from God's land (i.e., Assyrian and Babylonian exiles). The covenant promise of a land is conditional. SPECIAL TOPIC: COVENANT ▣ "the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite and the Jebusite" See SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE. 33:3 "a land flowing with milk and honey" See note at Exod. 3:8. ▣ "for I will not go up in your midst" This was a shocking statement. It becomes the focus of Moses' intercession in Exod. 33:12-16. YHWH still cares for them ("you" is a COLLECTIVE SINGULAR, cf. Exod. 33:5), but because of their faithlessness (i.e., Exodus 32) He will send His angel. The exodus, wilderness wandering period, and the conquest were tests of the true character of both YHWH and Israel. They were faithless; He was faithful. God's character (cf. Exod. 34:6-7) is sure and unchanging (cf. Mal. 3:6). SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) ▣ "an obstinate people" See note at Exod. 32:9.
Êxodo 33:4-6
33:4 The people were sad because of YHWH's judgment on their rebellion with the calf (note Num. 14:39, related to another lack of faith) YHWH's statement that He Himself would no longer be in their midst and travel with them 33:5-6 This removal of ornaments was a sign of repentance and contrition. It is in vogue today, in some quarters, to take the last part of this verse as a theological statement about God's decision-making process. He does not foreknow or predestine (i.e., "Process Thought," or "Open Theism"). These theologians take questions, such as Gen. 3:9, and turn the imagery (i.e., anthropomorphism) into theology or use Gen. 22:12 as a proof that God does not know the future choices of human creatures. I prefer "classical theism," where the omniscience of Deity is affirmed (see Millard J. Erickson, Christian Theology, 2nd ed., pp. 304-308). Exodus 33:6 looks like an editorial comment, which denotes the 38 years of wilderness wanderings. The ear rings of gold must not remind YHWH of the golden calf! 33:6 "Mount Horeb" This is another name for Mt. Sinai (cf. Exod. 3:1). Horeb (BDB 352, KB 350) is a Semitic word for "desert," "waste land." Some scholars think it refers to a dry mountain range, while Sinai (BDB 696, cf. Exod. 16:1; 19:1) is the highest peak. This is speculation. Sinai is related to a desert bush. There is a wilderness in the southern area called "The Wilderness of Sin" (BDB 695 II, cf. Exod. 16:1; 17:1; Num. 33:11,12). SPECIAL TOPIC: THE LOCATION OF MT. SINAI SPECIAL TOPIC: HOREB
Êxodo 33:7-11
33:7-11 "the tent" This is separate from the tabernacle described in Exodus 25-30, which is in the midst of the camp (cf. Num. 2:2; see SPECIAL TOPIC: TABERNACLE CAMP). Later in this verse the tent (not tabernacle) is called by the fuller title "the tent of meeting" (this becomes the name of the tabernacle in Exod. 27:21; Num. 4:3). It was the place where YHWH and Moses communicated "face to face" (Exod. 33:11; Num. 12:8; Deut. 34:10) after Mt. Sinai (cf. Num. 11:16,24-26; 12:4). It may have originally been Moses' personal tent, but no longer. Its position outside the camp was because of its holiness and Israel's sin with the golden calf. Access was limited to Moses alone at this point (i.e., no priest). Joshua guarded it (Exod. 33:11). If anyone of the people had a question or issue they could approach the tent and seek Moses' counsel (cf. Exod. 33:7). The people honored its presence by these actions: "arise" ‒ BDB 877, KB 1086, Qal IMPERFECT, Exod. 33:8,10 "stand" ‒ BDB 662, KB 714, Niphal PERFECT with waw, Exod. 33:8 "worship" ‒ BDB 1005, KB 295, Hithpalel PERFECT with waw, Exod. 33:10 33:7 "everyone who sought the Lord" Notice the inclusive term "everyone." What a wonderful aspect of Israel's theocracy (i.e., availability). The VERB "seek" (BDB 134, KB 152, Piel ACTIVE PARTICIPLE) could denote two things (possibly both). seek fellowship with YHWH (cf. Deut. 4:29; 1 Chr. 16:10; 2 Chr. 11:16; Isa. 51:1; Jer. 50:4; Hos. 3:5; Zech. 8:21-22) seek information (cf. Pro. 28:5; Zeph. 1:6). The exodus contexts (Exod. 33:13) fit Moses as judge (i.e., oracle of YHWH). Often in the Psalms (with different phrasing) worshipers ask for God to teach them His ways, truth, will (cf. Ps. 16:11; 25:4; 119:66; 142:8). 33:9 "the pillar of cloud" See notes at Exod. 13:21. It was a physical symbol of the personal presence of YHWH. It is difficult to distinguish between the tabernacle one, where the pillar stands over the holy of holies (cf. Exod. 40:34-38) and the tent outside the camp, where the pillar comes and goes (cf. Exod. 33:9-11). I think, although the terminology is not distinct, that their locations and symbolism denote two tents.
Êxodo 33:12-16
33:12-16 Moses is trying to convince YHWH to personally travel with His covenant people, even though they are rebellious. He approaches this request by: You told me to bring this people from Egypt to this mountain (cf. Exod. 3:12). You have not clarified if You (Exod. 3:17) or Your angel (Exod. 32:34) will accompany us. You have claimed to know me by name (Exod. 3:4-6). You have said, "I have found favor in Your sight." This is a recurrent prayer (cf. Gen. 18:3; 47:29; 50:4; Exod. 33:13,17). 33:13 "let me know Your ways that I may know You" Notice the VERB "know" occurs twice (BDB 393, KB 390); see SPECIAL TOPIC: KNOW (OT). Hiphil IMPERATIVE Qal IMPERFECT used in a COHORTATIVE sense Moses wants to know YHWH as YHWH knows him. YHWH can be understood and known by His ways (cf. Ps. 25:4; 27:22; 51:13; 86:11; 119:33; see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION). YHWH has revealed Himself through personal encounter (i.e., the burning bush of Exodus 3) the plagues and exodus the ten words and the book of the covenant (Exodus 20-23) Moses realizes that to find "favor" or "grace" (BDB 336, i.e., Noah, cf. Gen. 6:8; Abraham, cf. Gen. 18:3; 19:19; Moses, cf. Exod. 33:13,17) one must seek YHWH. ▣ "consider" This VERB (BDB 906, KB 1157, Qal IMPERATIVE OF ENTREATY) is literally "see" in the sense of recognize (cf. Exod. 3:7,9; 4:31; Qal IMPERATIVE in Exod. 33:12,13). ▣ "this nation Your people" This is covenant language (cf. Exod. 6:7; 19:5-6; Lev. 26:12). 33:14 YHWH heeds Moses' request. He will personally (i.e., His face, BDB 815, cf. Deut. 4:37; Isa. 63:9; Lam. 4:16) accompany Israel on their journey to Canaan. The phrase "I will give you rest," refers to entering and dwelling in Canaan (cf. Exod. 3:20; 12:10; Josh. 1:13,15; 21:44; 22:4; 23:1). In the NT book of Hebrews 3-4, this word "rest" has several connotations. God's rest ‒ Gen. 2:2; Exod. 20:11; 31:17; Heb. 4:4,10 Promised Land ‒ Ps. 95:11; Heb. 3:11; 4:3,5 heaven ‒ Heb. 4:1,8-11 (the rest was still available in David's day, i.e., Psalm 95) The land of Canaan has taken on a larger significance. This is true of all OT prophecy. See SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES? The land without God's personal presence (lit. "face") was not the goal. The theological goal is fellowship with God, our Creator. The name in Isa. 7:14, "Immanuel" (BDB 769) embodies this concept —"God with us"! 33:15-16 If YHWH will not go with them, they should not leave Mt. Sinai! YHWH's personal presence (i.e., the Hebrew idiom, "face," see Exod. 33:14) is what made Israel distinct (cf. Exod. 19:5-6; Lev. 20:24,26). 33:16 "from all the other people who are upon the face of the earth" This last phrase can refer to a field a country a land the whole earth Only context can determine. The term for "earth" is adamah (BDB 9). It is often synonymous with erets (BDB 75, KB 90), which also has several meanings. SPECIAL TOPIC: LAND, COUNTRY, EARTH (erets)
Êxodo 33:17-23
33:17-23 Moses wants to visibly see YHWH. Already he has a unique, intimate relationship (cf. Exod. 33:11; Num. 12:8; Deut. 34:10), but he wants more. Apparently Moses did not think seeing YHWH meant death did not fully grasp Exod. 20:4 wanted another experience like Exod. 24:10,11, but this time just for him There is uncertainty about the fear of seeing God, which was thought to cause death because of God's holiness. some did see God (in the Angel of the Lord) and live Gen. 16:13 ‒ Hagar, as the Angel of the Lord Gen. 32:30 ‒ Jacob in a vision Exod. 24:10-11 ‒ 70 elders and Moses in a theophany Deut. 5:24 ‒ Israel sees the glory of YHWH as the Angel of the Lord Jdgs. 6:22-23 ‒ Gideon Jdgs. 13:21-22 ‒ Samson's parents as the Angel of the Lord Isa. 6:1,5 (cf. John 12:41) ‒ Isaiah in a vision, Ezek. 1:26-27 ‒ Ezekiel in a vision of YHWH's chariot/throne Dan. 7:9-14 ‒ Daniel in a vision as the Ancient of Days no one has seen God and lived Exod. 3:6; 19:21; 33:20,23 Lev. 16:2 Num. 4:20 1 Kgs. 19:13 even angels hid their faces, Isa. 6:2 John 1:18; 5:37; 6:46 1 Tim. 1:17; 6:16 1 John 4:12,20 no one has heard God and lived Exod. 20:19 Deut. 4:33; 5:24-26; 18:16 2 Cor. 12:1-4 believers can see God in Jesus - John 12:45; 14:9 one day believers will see God Matt. 5:8 1 Cor. 13:12 Heb. 12:14 Rev. 22:4 note Job 42:5; Ps. 17:15; 42:2 SPECIAL TOPIC: CAN HUMANS SEE GOD AND LIVE? ▣ "My sight" See SPECIAL TOPIC: PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE 33:18 "Your glory" There are three, possibly four, images used to denote a visible aspect to Deity. "Your glory," Exod. 33:18,22 ‒ BDB 458, cf. Exod. 16:7; see SPECIAL TOPIC: GLORY (kabod, OT) "All My goodness," Exod. 33:19 ‒ BDB 375 CONSTRUCT BDB 481 also note "My hand," Exod. 33:22,23; see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN "My back," Exod. 33:23 ‒ BDB 30, KB 35 This sets the theological stage for the theophany of Exod. 34:5-9, where #3 above is fulfilled the revelation of "the name," cf. Exod. 33:19; see SPECIAL TOPIC: "THE NAME" OF YHWH SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) 33:19 "I Myself. . ." YHWH will do two things before Moses to reveal Himself. All His goodness (i.e., character, both mercy and judgment, cf. Exod. 34:6-7) will pass before Moses. He will pronounce His covenant name, Yahweh, to Moses (cf. Exod. 3:13-16). To know a deity's name was very important in the ANE. ▣ "I will be gracious to whom I will be gracious. . ." This is quoted by Paul in Rom. 9:15 to assert the sovereignty of YHWH. He is free but chooses to act in compassion and mercy (cf. Hos. 11:9). However, remember here it is sinful, idolatrous, rebellious, impatient Israel! There is mystery here, as Romans 9-11 demonstrates, but also always purposeful mercy. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 33:22 "the cleft of the rock" One wonders if this (BDB 849) is "the" cave of 1 Kgs. 19:9-14. In Isa. 2:19-21 several parallel terms for a hiding place are used. caves of the rocks, Exod. 33:19 ‒ BDB 849 holes of the ground, Exod. 33:19 ‒ BDB 320 caverns of the rocks, Exod. 33:21 ‒ BDB 669 clefts of the cliffs, Exod. 33:21 ‒ BDB 703 33:23 "My hand. . .My back" This is anthropomorphic imagery. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN. Remember, God is an eternal spirit (i.e., John 4:24), present through creation and time. There is a word play on "face" (see note at Exod. 33:15-16; also note stark contrast between Exod. 33:11 and 20) and "form." No one can see God's face (i.e., full personal revelation) but humans can see His glory, majesty, and power. Moses is allowed to see a part of YHWH's glory, but not His "face," as He "passes by" (DB 716, KB 778, Qal IMPERATIVE, cf. 1 Kgs. 19:11-13).