Keluaran 33:13

33:13 Now if I have found favor in your sight, show me ¹  your way, that I may know you, ²  that I may continue to find ³  favor in your sight. And see ⁴  that this nation is your people.”

Keluaran 33:16

33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” ⁵ 

Keluaran 33:19

33:19 And the Lord ⁶  said, “I will make all my goodness ⁷  pass before your face, and I will proclaim the Lord by name ⁸  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ⁹ 

Keluaran 34:9

34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord ¹⁰  go among us, for we ¹¹  are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”

[33:13]  ¹ tn 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.

[33:13]  ² tn 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.” S. R. 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 (Exodus, 361).

[33:13]  ³ tn 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.

[33:13]  ⁴ tn The verb “see” (an imperative) is a request for God to acknowledge Israel as 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.

[33:16]  ⁵ sn 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.

[33:19]  ⁶ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ⁷ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ⁸ 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]  ⁹ 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.

[34:9]  ¹⁰ tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).

[34:9]  ¹¹ tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”