4 When the people heard this evil news, they mourned; and no one put on his jewelry.
5 Yahweh had said to Moses, “Tell the children of Israel, ‘You are a stiff-necked people. If I were to go up among you for one moment, I would consume you. Therefore now take off your jewelry from you, that I may know what to do to you.’”
6 The children of Israel stripped themselves of their jewelry from Mount Horeb onward.
7 Now Moses used to take the tent and pitch it outside the camp, far away from the camp, and he called it “The Tent of Meeting.” Everyone who sought Yahweh went out to the Tent of Meeting, which was outside the camp.
8 When Moses went out to the Tent, all the people rose up, and stood, everyone at their tent door, and watched Moses, until he had gone into the Tent.
9 When Moses entered into the Tent, the pillar of cloud descended, stood at the door of the Tent, and Yahweh spoke with Moses.
10 All the people saw the pillar of cloud stand at the door of the Tent, and all the people rose up and worshiped, everyone at their tent door.
11 Yahweh spoke to Moses face to face, as a man speaks to his friend. He turned again into the camp, but his servant Joshua, the son of Nun, a young man, didn’t depart from the Tent.
12 Moses said to Yahweh, “Behold, you tell me, ‘Bring up this people;’ and you haven’t let me know whom you will send with me. Yet you have said, ‘I know you by name, and you have also found favor in my sight.’
13 Now therefore, if I have found favor in your sight, please show me your way, now, that I may know you, so that I may find favor in your sight; and consider that this nation is your people.”
14 He said, “My presence will go with you, and I will give you rest.”
15 Moses said to him, “If your presence doesn’t go with me, don’t carry us up from here.
16 For how would people know that I have found favor in your sight, I and your people? Isn’t it that you go with us, so that we are separated, I and your people, from all the people who are on the surface of the earth?”
17 Yahweh said to Moses, “I will do this thing also that you have spoken; for you have found favor in my sight, and I know you by name.”
18 Moses said, “Please show me your glory.”
19 He said, “I will make all my goodness pass before you, and will proclaim Yahweh’s name before you. I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.”
20 He said, “You cannot see my face, for man may not see me and live.”
21 Yahweh also said, “Behold, there is a place by me, and you shall stand on the rock.
22 It will happen, while my glory passes by, that I will put you in a cleft of the rock, and will cover you with my hand until I have passed by;
23 then I will take away my hand, and you will see my back; but my face shall not be seen.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 33:14–16he declared to them what care God had of them, and by what manner of conduct of their lives they might live happily; telling them, that during these days of his absence he had suggested to him also that he would have a tabernacle built for him, into which he would descend when he came to them, and how we should carry it about with us when we remove from this place; and that there would be no longer any occasion for going up to Mount Sinai, but that he would himself come and pitch his tabernacle amongst us, and be present at our prayers
he declared to them what care God had of them, and by what manner of conduct of their lives they might live happily; telling them, that during these days of his absence he had suggested to him also that he would have a tabernacle built for him, into which he would descend when he came to them, and how we should carry it about with us when we remove from this place; and that there would be no longer any occasion for going up to Mount Sinai, but that he would himself come and pitch his tabernacle amongst us, and be present at our prayers
Josephus, Antiquities of the Jews, Antiquities 3.5.8; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 33:4–8[AND NO MAN PUT ON HIM] HIS ORNAMENT — the crowns which were given them on Horeb when they said: (Exodus 24:7) “we shall do and hearken” (Shabbat 88a). … he used to take his tent and pitch it without the camp. He said, “One who has been placed under an interdict by the Master must be placed under an interdict by His disciple also” (Since God had stated that He would not dwell amongst the people, Moses, the disciple, also felt compelled to remove from their midst) (Midrash Tanchuma, Ki Tisa 27). … EVERY ONE WHO SOUGHT THE LORD — Hence (from the fact that anyone who visited Moses is described here as “one who seeks the Lord”) we may learn that he who makes a call on (Hebrew: seeks) a scholar … may be regarded as paying his respects to the Divine Presence (Midrash Tanchuma, Ki Tisa 27). … AND THEY LOOKED AFTER MOSES — Not sneeringly but out of admiration; they exclaimed: Happy is the human being (Hebrew: one born of woman) who is so sure that the Shechina will enter the door of his tent after him
[AND NO MAN PUT ON HIM] HIS ORNAMENT — the crowns which were given them on Horeb when they said: (Exodus 24:7) “we shall do and hearken” (Shabbat 88a). … he used to take his tent and pitch it without the camp. He said, “One who has been placed under an interdict by the Master must be placed under an interdict by His disciple also” (Since God had stated that He would not dwell amongst the people, Moses, the disciple, also felt compelled to remove from their midst) (Midrash Tanchuma, Ki Tisa 27). … EVERY ONE WHO SOUGHT THE LORD — Hence (from the fact that anyone who visited Moses is described here as “one who seeks the Lord”) we may learn that he who makes a call on (Hebrew: seeks) a scholar … may be regarded as paying his respects to the Divine Presence (Midrash Tanchuma, Ki Tisa 27). … AND THEY LOOKED AFTER MOSES — Not sneeringly but out of admiration; they exclaimed: Happy is the human being (Hebrew: one born of woman) who is so sure that the Shechina will enter the door of his tent after him
Rashi, Commentary on the Torah, on 33:4, 33:7 and 33:8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 33:14–23AND HE SAID, MY FACE SHALL GO WITH THEE Understand this as the Targum renders it: My Shechinah will go — I will no more send an angel with you, but I Myself will go. … AND HE SAID I BESEECH THEE, SHOW ME THY GLORY — Moses saw that the hour was propitious and that his petitions were being favourably received, he therefore made a further request — that God should let him behold a reflection of His Glory. … BEHOLD, THERE IS A PLACE BY ME — On the mountain where I am continually speaking with you there is a place prepared by Me for your sake where I will hide you that you may not be hurt by the vision. … the Holy One, blessed be He, is the “place” of the Universe (comprises the Universe) but His Universe is not His place (does not encompass Him) (Genesis Rabbah 68:9). … THEN THOU SHALT SEE WHAT IS BEHIND ME — He showed him the Tephillin-knot which is placed behind the head (cf. Berakhot 7a; Menachot 35b).
AND HE SAID, MY FACE SHALL GO WITH THEE Understand this as the Targum renders it: My Shechinah will go — I will no more send an angel with you, but I Myself will go. … AND HE SAID I BESEECH THEE, SHOW ME THY GLORY — Moses saw that the hour was propitious and that his petitions were being favourably received, he therefore made a further request — that God should let him behold a reflection of His Glory. … BEHOLD, THERE IS A PLACE BY ME — On the mountain where I am continually speaking with you there is a place prepared by Me for your sake where I will hide you that you may not be hurt by the vision. … the Holy One, blessed be He, is the “place” of the Universe (comprises the Universe) but His Universe is not His place (does not encompass Him) (Genesis Rabbah 68:9). … THEN THOU SHALT SEE WHAT IS BEHIND ME — He showed him the Tephillin-knot which is placed behind the head (cf. Berakhot 7a; Menachot 35b).
Rashi, Commentary on the Torah, on 33:14, 33:18 and 33:21–23; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 33:20–23Moses had indeed seen it, but in such a mode of revelation, as to be far inferior to its full effulgence. Long before the birth of Moses, Jacob had said, "I have seen God face to face," (Genesis 32:30;) and to Moses, as I have lately shewn, a still clearer vision was vouchsafed. … attempering the amount of light to our humble capacity, He assumes the face which we are able to bear. … The fissure or hole in the rock was like a narrow and oblique window, which so far admits the sun's rays as that one, who is shut up in a deep and obscure place, may receive some advantage from the light, yet never see the sun itself nor enjoy its brightness. Thus we, imprisoned as it were in our bodies, cannot behold God's glory freely and directly; but He illuminates us obliquely, so that at least we see Him from behind. … By God's hand is meant the darkness wherewith He was covered, lest the eyes of Moses should be stretched in curiosity to see further than was lawful.
Moses had indeed seen it, but in such a mode of revelation, as to be far inferior to its full effulgence. Long before the birth of Moses, Jacob had said, "I have seen God face to face," (Genesis 32:30;) and to Moses, as I have lately shewn, a still clearer vision was vouchsafed. … attempering the amount of light to our humble capacity, He assumes the face which we are able to bear. … The fissure or hole in the rock was like a narrow and oblique window, which so far admits the sun's rays as that one, who is shut up in a deep and obscure place, may receive some advantage from the light, yet never see the sun itself nor enjoy its brightness. Thus we, imprisoned as it were in our bodies, cannot behold God's glory freely and directly; but He illuminates us obliquely, so that at least we see Him from behind. … By God's hand is meant the darkness wherewith He was covered, lest the eyes of Moses should be stretched in curiosity to see further than was lawful.
John Calvin, Commentaries, on 33:20 and 33:21–23; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 33:4–7it was evil tidings to them to hear that they should not have God's special presence with them, and therefore, 1. They mourned (Exo 33:4), mourned for their sin which had provoked God to withdraw from them, and mourned for this as the sorest punishment of their sin. When 3000 of them were at one time laid dead upon the spot by the Levites' sword, we do not find that they mourned for this (hoping that it would help to expiate the guilt); but when God denied them his favourable presence then they mourned and were in bitterness. … God bade them lay aside their ornaments (Exo 33:5), and they did so, both to show, in general, their deep mourning, and, in particular, to take a holy revenge upon themselves for giving their ear-rings to make the golden calf of. … Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (Exo 33:7), to signify to them that they had rendered themselves unworthy of it
it was evil tidings to them to hear that they should not have God's special presence with them, and therefore, 1. They mourned (Exo 33:4), mourned for their sin which had provoked God to withdraw from them, and mourned for this as the sorest punishment of their sin. When 3000 of them were at one time laid dead upon the spot by the Levites' sword, we do not find that they mourned for this (hoping that it would help to expiate the guilt); but when God denied them his favourable presence then they mourned and were in bitterness. … God bade them lay aside their ornaments (Exo 33:5), and they did so, both to show, in general, their deep mourning, and, in particular, to take a holy revenge upon themselves for giving their ear-rings to make the golden calf of. … Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (Exo 33:7), to signify to them that they had rendered themselves unworthy of it
Matthew Henry, Commentary on the Whole Bible, on 33:1–6 and 33:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 33:11And the Lord spake unto Moses face to face,.... Not by an angel, but he himself in person; not by a dream or vision, but apparently, in real visible appearance; not in dark speeches, but clearly in plain words, easy to be understood; and not by a voice from heaven at a distance, but mouth to mouth, being very near, as when on the mount, and now at the door of the tabernacle: … as a man speaketh unto his friend; freely, familiarly, plainly, cordially, openly, without any reserve or show of authority, or causing dread and fear; for he also spake to the children of Israel "face to face", but then it was out of the fire in a terrible manner which they could not bear, Deuteronomy 5:4.
And the Lord spake unto Moses face to face,.... Not by an angel, but he himself in person; not by a dream or vision, but apparently, in real visible appearance; not in dark speeches, but clearly in plain words, easy to be understood; and not by a voice from heaven at a distance, but mouth to mouth, being very near, as when on the mount, and now at the door of the tabernacle: … as a man speaketh unto his friend; freely, familiarly, plainly, cordially, openly, without any reserve or show of authority, or causing dread and fear; for he also spake to the children of Israel "face to face", but then it was out of the fire in a terrible manner which they could not bear, Deuteronomy 5:4.
John Gill, An Exposition of the Old and New Testament, on 33:11; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 33:11The Lord spake unto Moses face to face - That there was no personal appearance here we may readily conceive; and that the communications made by God to Moses were not by visions, ecstasies, dreams, inward inspirations, or the mediation of angels, is sufficiently evident: we may therefore consider the passage as implying that familiarity and confidence with which the Divine Being treated his servant, and that he spake with him by articulate sounds in his own language, though no shape or similitude was then to be seen. … Joshua certainly was not a young man in the literal sense of the word; "but he was called so," says Mr. Ainsworth, "In respect of his service, not of his years; for he was now above fifty years old, as may be gathered from Jos 24:29. But because ministry and service are usually by the younger sort, all servants are called young men, Gen 14:24." … Perhaps the word נער naar, here translated young man, means a single person, one unmarried.
The Lord spake unto Moses face to face - That there was no personal appearance here we may readily conceive; and that the communications made by God to Moses were not by visions, ecstasies, dreams, inward inspirations, or the mediation of angels, is sufficiently evident: we may therefore consider the passage as implying that familiarity and confidence with which the Divine Being treated his servant, and that he spake with him by articulate sounds in his own language, though no shape or similitude was then to be seen. … Joshua certainly was not a young man in the literal sense of the word; "but he was called so," says Mr. Ainsworth, "In respect of his service, not of his years; for he was now above fifty years old, as may be gathered from Jos 24:29. But because ministry and service are usually by the younger sort, all servants are called young men, Gen 14:24." … Perhaps the word נער naar, here translated young man, means a single person, one unmarried.
Adam Clarke, Commentary on the Holy Bible, on 33:11; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 33:18–23When God talked with him face to face, or mouth to mouth, he merely saw a "similitude of Jehovah" (Num 12:8), a form which rendered the invisible being of God visible to the human eye, i.e., a manifestation of the divine glory in a certain form, and not the direct or essential glory of Jehovah … What Moses desired, therefore, was a sight of the glory or essential being of God, without any figure, and without a veil. … As our bodily eye is dazzled, and its power of vision destroyed, by looking directly at the brightness of the sun, so would our whole nature be destroyed by an unveiled sight of the brilliancy of the glory of God. … The back, as contrasted with the face, signifies the reflection of the glory of God that had just passed by. … As the inward nature of man manifests itself in his face, and the sight of his back gives only an imperfect and outward view of him, so Moses saw only the back and not the face of Jehovah. It is impossible to put more into human words concerning this unparalleled vision, which far surpasses all human thought and comprehension.
When God talked with him face to face, or mouth to mouth, he merely saw a "similitude of Jehovah" (Num 12:8), a form which rendered the invisible being of God visible to the human eye, i.e., a manifestation of the divine glory in a certain form, and not the direct or essential glory of Jehovah … What Moses desired, therefore, was a sight of the glory or essential being of God, without any figure, and without a veil. … As our bodily eye is dazzled, and its power of vision destroyed, by looking directly at the brightness of the sun, so would our whole nature be destroyed by an unveiled sight of the brilliancy of the glory of God. … The back, as contrasted with the face, signifies the reflection of the glory of God that had just passed by. … As the inward nature of man manifests itself in his face, and the sight of his back gives only an imperfect and outward view of him, so Moses saw only the back and not the face of Jehovah. It is impossible to put more into human words concerning this unparalleled vision, which far surpasses all human thought and comprehension.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 33:18–23; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 33
Exodus 33:4–23, World English Bible
Exodus 33 in the Bible · Told in the Story: Chapter 11, The Golden Calf
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 33:14–16he declared to them what care God had of them, and by what manner of conduct of their lives they might live happily; telling them, that during these days of his absence he had suggested to him also that he would have a tabernacle built for him, into which he would descend when he came to them, and how we should carry it about with us when we remove from this place; and that there would be no longer any occasion for going up to Mount Sinai, but that he would himself come and pitch his tabernacle amongst us, and be present at our prayers
Josephus, Antiquities of the Jews, Antiquities 3.5.8; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 33:4–8[AND NO MAN PUT ON HIM] HIS ORNAMENT — the crowns which were given them on Horeb when they said: (Exodus 24:7) “we shall do and hearken” (Shabbat 88a). … he used to take his tent and pitch it without the camp. He said, “One who has been placed under an interdict by the Master must be placed under an interdict by His disciple also” (Since God had stated that He would not dwell amongst the people, Moses, the disciple, also felt compelled to remove from their midst) (Midrash Tanchuma, Ki Tisa 27). … EVERY ONE WHO SOUGHT THE LORD — Hence (from the fact that anyone who visited Moses is described here as “one who seeks the Lord”) we may learn that he who makes a call on (Hebrew: seeks) a scholar … may be regarded as paying his respects to the Divine Presence (Midrash Tanchuma, Ki Tisa 27). … AND THEY LOOKED AFTER MOSES — Not sneeringly but out of admiration; they exclaimed: Happy is the human being (Hebrew: one born of woman) who is so sure that the Shechina will enter the door of his tent after him
Rashi, Commentary on the Torah, on 33:4, 33:7 and 33:8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 33:14–23AND HE SAID, MY FACE SHALL GO WITH THEE Understand this as the Targum renders it: My Shechinah will go — I will no more send an angel with you, but I Myself will go. … AND HE SAID I BESEECH THEE, SHOW ME THY GLORY — Moses saw that the hour was propitious and that his petitions were being favourably received, he therefore made a further request — that God should let him behold a reflection of His Glory. … BEHOLD, THERE IS A PLACE BY ME — On the mountain where I am continually speaking with you there is a place prepared by Me for your sake where I will hide you that you may not be hurt by the vision. … the Holy One, blessed be He, is the “place” of the Universe (comprises the Universe) but His Universe is not His place (does not encompass Him) (Genesis Rabbah 68:9). … THEN THOU SHALT SEE WHAT IS BEHIND ME — He showed him the Tephillin-knot which is placed behind the head (cf. Berakhot 7a; Menachot 35b).
Rashi, Commentary on the Torah, on 33:14, 33:18 and 33:21–23; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 33:20–23Moses had indeed seen it, but in such a mode of revelation, as to be far inferior to its full effulgence. Long before the birth of Moses, Jacob had said, "I have seen God face to face," (Genesis 32:30;) and to Moses, as I have lately shewn, a still clearer vision was vouchsafed. … attempering the amount of light to our humble capacity, He assumes the face which we are able to bear. … The fissure or hole in the rock was like a narrow and oblique window, which so far admits the sun's rays as that one, who is shut up in a deep and obscure place, may receive some advantage from the light, yet never see the sun itself nor enjoy its brightness. Thus we, imprisoned as it were in our bodies, cannot behold God's glory freely and directly; but He illuminates us obliquely, so that at least we see Him from behind. … By God's hand is meant the darkness wherewith He was covered, lest the eyes of Moses should be stretched in curiosity to see further than was lawful.
John Calvin, Commentaries, on 33:20 and 33:21–23; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 33:4–7it was evil tidings to them to hear that they should not have God's special presence with them, and therefore, 1. They mourned (Exo 33:4), mourned for their sin which had provoked God to withdraw from them, and mourned for this as the sorest punishment of their sin. When 3000 of them were at one time laid dead upon the spot by the Levites' sword, we do not find that they mourned for this (hoping that it would help to expiate the guilt); but when God denied them his favourable presence then they mourned and were in bitterness. … God bade them lay aside their ornaments (Exo 33:5), and they did so, both to show, in general, their deep mourning, and, in particular, to take a holy revenge upon themselves for giving their ear-rings to make the golden calf of. … Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (Exo 33:7), to signify to them that they had rendered themselves unworthy of it
Matthew Henry, Commentary on the Whole Bible, on 33:1–6 and 33:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 33:11And the Lord spake unto Moses face to face,.... Not by an angel, but he himself in person; not by a dream or vision, but apparently, in real visible appearance; not in dark speeches, but clearly in plain words, easy to be understood; and not by a voice from heaven at a distance, but mouth to mouth, being very near, as when on the mount, and now at the door of the tabernacle: … as a man speaketh unto his friend; freely, familiarly, plainly, cordially, openly, without any reserve or show of authority, or causing dread and fear; for he also spake to the children of Israel "face to face", but then it was out of the fire in a terrible manner which they could not bear, Deuteronomy 5:4.
John Gill, An Exposition of the Old and New Testament, on 33:11; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 33:11The Lord spake unto Moses face to face - That there was no personal appearance here we may readily conceive; and that the communications made by God to Moses were not by visions, ecstasies, dreams, inward inspirations, or the mediation of angels, is sufficiently evident: we may therefore consider the passage as implying that familiarity and confidence with which the Divine Being treated his servant, and that he spake with him by articulate sounds in his own language, though no shape or similitude was then to be seen. … Joshua certainly was not a young man in the literal sense of the word; "but he was called so," says Mr. Ainsworth, "In respect of his service, not of his years; for he was now above fifty years old, as may be gathered from Jos 24:29. But because ministry and service are usually by the younger sort, all servants are called young men, Gen 14:24." … Perhaps the word נער naar, here translated young man, means a single person, one unmarried.
Adam Clarke, Commentary on the Holy Bible, on 33:11; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 33:18–23When God talked with him face to face, or mouth to mouth, he merely saw a "similitude of Jehovah" (Num 12:8), a form which rendered the invisible being of God visible to the human eye, i.e., a manifestation of the divine glory in a certain form, and not the direct or essential glory of Jehovah … What Moses desired, therefore, was a sight of the glory or essential being of God, without any figure, and without a veil. … As our bodily eye is dazzled, and its power of vision destroyed, by looking directly at the brightness of the sun, so would our whole nature be destroyed by an unveiled sight of the brilliancy of the glory of God. … The back, as contrasted with the face, signifies the reflection of the glory of God that had just passed by. … As the inward nature of man manifests itself in his face, and the sight of his back gives only an imperfect and outward view of him, so Moses saw only the back and not the face of Jehovah. It is impossible to put more into human words concerning this unparalleled vision, which far surpasses all human thought and comprehension.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 33:18–23; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.