Exodus 33:1-23

THE TEXT OF EXODUS
TRANSLATION

33 And Je-ho-vah spake unto Mo-ses, Depart, go up hence, thou and the people that thou hast brought up out of the land of E-gypt, unto the land of which I sware unto Abraham, to I-saac, and to Jacob, saying, Unto thy seed will I give it: (2) and I will send an angel before thee; and I will drive out the Ca-naan-ite, the Am-or-ite, and the Hit-tite, and the Per-iz-zite, the Hi-vite, and the Jeb-u-site: (3) unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people; lest I consume thee in the way. (4) And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. (5) And Je-ho-vah said unto Mo-ses, Say unto the children of Is-ra-el, Ye are a stiffnecked people; if I go up into the midst of thee for one moment, I shall consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. (6) And the children of Is-ra-el stripped themselves of their ornaments from mount Ho-reb onward.

(7) Now Mo-ses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it, The tent of meeting. And it came to pass, that every one that sought Je-ho-vah went out unto the tent of meeting, which was without the camp. (8) And it came to pass, when Mo-ses went out unto the Tent, that all the people rose up, and stood, every man at his tent door, and looked after Mo-ses, until he was gone into the Tent. (9) And it came to pass, when Mo-ses entered into the Tent, the pillar of cloud descended, and stood at the door of the Tent: and Je-ho-vah spake with Mo-ses. (10) And all the people saw the pillar of cloud stand at the door of the Tent: and all the people rose up and worshipped, every man at his tent door. (11) And Je-ho-vah spake unto Mo-ses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his minister Josh-u-a, the son of Nun, a young man, departed not out of the Tent.

(12) And Mo-ses said unto Je-ho-vah, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found favor in my sight. (13) Now therefore, I pray thee, if I have found favor in thy sight, show me now thy ways, that I may know thee, to the end that I may find favor in thy sight: and consider that this nation is thy people. (14) And he said, My presence shall go with thee, and I will give thee rest. (15) And he said unto him, If thy presence go not with me, carry us not up hence. (16) For wherein now shall it be known that I have found favor in thy sight, I and thy people? is it not in that thou goest with us, so that we are separated, I and thy people, from all the people that are upon the face of the earth?

(17) And Je-ho-vah said unto Mo-ses, I will do this thing also that thou hast spoken; for thou hast found favor in my sight, and I know thee by name. (18) And he said, Show me, I pray thee, thy glory. (19) And he said, I will make all my goodness pass before thee, and will proclaim the name of Je-ho-vah before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. (20) And he said, Thou canst not see my face; for man shall not see me and live. (21) And Je-ho-vah said, Behold, there is a place by me, and thou shalt stand upon the rock: (22) and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand until I have passed by: (23) and I will take away my hand, and thou shalt see my back; but my face shall not be seen.

EXPLORING EXODUS: CHAPTER THIRTY-THREE
QUESTIONS ANSWERABLE FROM THE BIBLE

1.

After careful reading, propose a brief title or topic for the chapter.

2.

Where was Moses directed to go? Who was to accompany him? (Exodus 33:1; Exodus 33:12; Exodus 32:34)

3.

What change does the command of Exodus 33:1 indicate had taken place in God's feelings toward Israel? (Compare Exodus 32:10.)

4.

Who was to be sent before Moses and Israel? Why? (Exodus 33:2; Compare Exodus 23:20-23.)

5.

What was the land where they were going like? (Exodus 33:3)

6.

Why would God not personally go up with Israel? (Exodus 33:3; Exodus 33:5)

7.

What made the people mourn? (Exodus 33:4) What did the people do that showed their sorrow? (Exodus 33:4)

8.

Why did God tell the Israelites to put off their ornaments? (Exodus 33:5)

9.

At what place did the Israelites strip off their ornaments? How long did this non-wearing of ornaments continue? (Exodus 33:6)

10.

Where did Moses take the tent? (Exodus 33:7) What did he do with it? What did he call it? (Compare Exodus 27:21.) Was this removal of the tent done just one time? Was this the same Tent that is referred to in Exodus 26:36; Exodus 26:7?

11.

What did the removal of the Tent from out of the camp symbolize or indicate?

12.

Who went out to the Tent? (Exodus 33:7)

13.

What did the people do when Moses went out to the Tent? Where did they do this? (Exodus 33:8; Exodus 33:10)

14.

What happened when Moses entered the Tent? What did this symbolize or indicate? (Exodus 33:9-10)

15.

What was remarkable about the way the LORD spoke to Moses? (Exodus 33:11; Compare Numbers 12:6-7.)

16.

Who remained at the Tent (possibly as a guard)? (Exodus 33:11)

17.

Where did the conversation of Exodus 33:12-23 occur?

18.

What did Moses desire more information from God about? (Exodus 33:12)

19.

What had God said to Moses about Moses? (Exodus 33:12; Exodus 33:17)

20.

What did Moses want God to show him? (Exodus 33:13)

21.

For what two purposes did Moses want God to show him His way(s)? (Exodus 33:13)

22.

How did Moses want God to consider (or look upon) the nation (Israel)? (Exodus 33:13)

23.

Who would go with Israel? (Exodus 33:14) What change in God's intentions does this indicate? (Compare Exodus 33:3; Exodus 33:5; Exodus 33:12.)

24.

What is the rest of Exodus 33:14? (Joshua 21:44; Joshua 22:4; Joshua 23:1; Psalms 95:10-11; Deuteronomy 12:9)

25.

How strongly did Moses desire God's presence? (Exodus 33:15)

26.

How could it be known that Moses and Israel had found favor in God's sight? (Exodus 33:16)

27.

How was Israel separated from all other peoples? (Exodus 33:16; Compare Numbers 23:9.)

28.

What is the thing that thou (God) hast spoken? (Exodus 33:17; Compare Exodus 33:14-16.)

29.

What is the significance of God's knowing Moses by name? (Exodus 33:17)

30.

How many times do forms of the word know occur in Exodus 33:12-17?

31.

What did Moses request God to show him? (Exodus 33:18)

32.

With what is God's goodness made synonomous? (Exodus 33:19; Exodus 33:22)

33.

What would God proclaim to Moses? (Exodus 33:19)

34.

What is the significance of I will be gracious to whom I will be gracious in the setting (context) in which it was uttered? (Exodus 33:19)

35.

What can man not see and yet live? (Exodus 33:20; Exodus 33:23; Compare 1 Timothy 6:15-16; John 1:18. Compare Exodus 24:10.)

36.

What was the place by me (God)? (Exodus 33:21; Exodus 34:2; Exodus 34:6)

37.

How would God cover Moses as He passed by? (Exodus 33:21-22)

38.

What would Moses see of God? (Exodus 33:23)

EXODUS THIRTY-THREE: GOD AND ISRAEL IN TENSION!

1.

God's presence withdrawn; (Exodus 33:1-3).

2.

The people in mourning; (Exodus 33:4-6).

3.

The meeting-tent removed from camp; (Exodus 33:7-11).

4.

The mediator in prayer; (Exodus 33:12-23).

WHEN GOD WITHDRAWS HIS FACE! (Exodus 33:1-7)

1.

We journey without Him; (Exodus 33:1-7).

2.

We confront Him with danger; (Exodus 33:3; Exodus 33:5).

3.

We mourn; (Exodus 33:4; Exodus 33:6).

4.

We seek Him at the distant place; (Exodus 33:7).

THE FAR-OFF TENT OF GOD (Exodus 33:7-11)

1.

Placed afar-off because of sin; (Exodus 33:7-8).

2.

Sought by men in need; (Exodus 33:7).

3.

Fully accessible to the chosen mediator; (Exodus 33:8-11).

GOD'S ABOUNDING GRACE (Exodus 33:12-17)

Grace, the source of hope.

1.

To remove uncertainties; (Exodus 33:12).

2.

To learn God's way; (Exodus 33:13).

3.

To know God; (Exodus 33:13).

4.

To have God's presence; (Exodus 33:14-17).

SEEING GOD'S GLORY (Exodus 33:18-23)

1.

Man's desire to see God's glory; (Exodus 33:18).

2.

Man's limitations in seeing God's glory; (Exodus 33:20; Exodus 33:23).

3.

God's grace in showing His glory; (Exodus 33:19).

4.

God's assistance in revealing His glory; (Exodus 33:21-22).

EXPLORING EXODUS: NOTES ON CHAPTER THIRTY-THREE

1.

What is in Exodus thirty-three?

The chapter tells of the tense period between Moses-' prayer for Israel (Exodus 32:31-34) and God's re-acceptance of Israel (Exodus 33:14; Exodus 33:17). The early part of the chapter tells of God and Israel in tension, but it ends with the tension relieved and Moses asking God to show him His very glory.

The theme of the Lord's presence pervades all of chapter 33. How can a sinful people continue to experience God's presence at all? How can Israel survive without God's presence among them?[445]

[445] Cole, op. cit., p. 222.

2.

What are the critical theories about chapter thirty-three?

Some critical scholars have expressed the view that this chapter consists of material from several sources. M. Noth considers Exodus 33:1-6 to be mostly of Deuteronomistic origin (sixth century) and not to be from just one source. He feels Exodus 33:7-11 is an old pre-priestly, pre-deuteronomistic tradition possibly taken up by J.[446]

[446] Op. cit., p. 255.

On the other hand Broadman Bible Commentary (1969) attributes Exodus 33:7-11 to E (supposedly after J), and Exodus 33:12-16 to J (tenth century).[447] Obviously there is not a unity of opinion about the sources.

[447] P. 456.

A view much more in harmony with the scripture itself and with the archaeological evidences is that of Cassuto:

For two consecutive passages [like Exodus 32:34-35 and Exodus 33:1-4] to treat of the same theme, with a few variations, was a common feature of [ancient] epic poetry. It will suffice, for instance, to point out that in the Ugaritic epic of Aqhat [fifteenth century B.C.] Daniel's action in a year of dearth is recounted in two successive paragraphs, which are identical except for the change of a few synonyms.[448]

[448] Op. cit., p.425.

Thus it appears that Moses wrote in the literary style of his time, and that suspicions about sources and additions are not based on solid evidence.

3.

Where was Moses directed to go? (Exodus 33:1)

He was directed to go up with the people into the land God had sworn to give to Abraham, Isaac, and Jacob.

God's wrath of Exodus 32:10 had been softened by Moses-' intercession. Compare Exodus 32:31. God was now allowing them to go up to the land. This broadens slightly the promise of Exodus 32:34. But still God was not Himself going up with them, lest he consume them. God refers to the people as the people rather than as thy people (as in Exodus 32:7). But God still had not called them my people. Compare Exodus 33:13.

4.

Who would go before Israel? (Exodus 33:2-3)

An angel would be sent. See Exodus 32:34. Exodus 23:20-23 also refers to an angel who would be sent before them. But

the angel of Exodus 23:20-21 was one like God Himself, if not actually God himself. On the other hand, the angel of Exodus 32:2 and Exodus 32:34 seems to refer to an ordinary angel, and the verse is a virtual refusal of the direct presence of God. Moses appealed to God in Exodus 33:12-16 to reverse this threat.

Regarding the Canaanite tribes, see Exodus 3:17. Regarding the land flowing with milk and honey, see Exodus 3:8.

The reason for God's refusal to accompany Israel was lest I consume thee in the way. God's anger toward Israel was such that if he did go up with Israel, He might destroy her because of her apostasy. Regarding stiff-necked, see Exodus 32:9. God's presence with them would be a danger to them rather than a blessing. For in their state God would be a consuming fire in their midst (Deuteronomy 4:24).

Israel was to be put on a level with other nations. It would lose its character as the people have a special covenant connection with Yahweh. See Exodus 33:16.

5.

How did the Israelites show their sorrow and mourning? (Exodus 33:4-6)

As a sign of mourning over the lost presence of God among them, the Israelites did not put on their ornaments. More than that, God commanded them to strip off the ones they were wearing. This practice of not wearing ornaments became a permanent custom in Israel thereafter. Israel must have seemed like a nation of ascetics and puritans in the ancient world. Putting off luxurious clothing and jewelry is a sign of mourning. Compare Ezekiel 26:16.

Israel's mourning is the first real evidence of repentance in them. Blessed are they that mourn (Matthew 5:4). When the Lord is not in the midst of His people, it is a time to mourn! See James 4:9-10. Christians might well strip off some ornaments sometimes and mourn.

The evil tidings (literally, this evil word) was the news that God would not go up in the midst of them. The tidings were evil in the sense of being painful, but certainly not morally evil. Actually, God was being very long-suffering to let them live at all.

The translation If I go up into the midst of thee,. is preferable to the King James reading, I will come up into the midst of thee. The if is implied, if not actually in the Hebrew text.

The one moment is the time of a wink, or an instant. Exodus 33:5 could be translated: (If) I go up in your midst (for) one instant (wink), I will finish you off! And now put off your ornament(s) from you, that I may know what I should do to you.

The wearing of ornaments might indicate a joyous defiance of God or an indifference to Him. Even in their humiliation God was uncertain what to do with them.

The onward of Exodus 33:6 is not actually in the text. It just reads from Mt. Horeb. Horeb is the same as Sinai. See Exodus 3:1; Exodus 17:6.

The word stripped in Exodus 33:6 is from the same verb (natsat) that is translated spoil in Exodus 12:36: they despoiled (or plundered) the Egyptians. The people who were once victorious and adorned are now themselves stripped of their ornaments by their sin.

The ornaments that had been partly used to make a golden calf were now available to make God's sanctuary. Exodus 35:22 makes plain that such trinkets were a major source of the offering of gold from the people. Some have suggested that the ornaments were religious medallions of some sort, and were associated with foreign gods. There is no real evidence of this.

6.

Where did Moses pitch the Tent? (Exodus 33:7-8)

He pitched it outside of the camp, quite a ways from the camp. (The camp of the Israelites had definite boundaries and gates. See Exodus 32:27.) Moses called this tent the Tent of meeting, the same name that was given to the tabernacle room called the Holy Place. See Exodus 27:21; Exodus 29:42.

The exact reason for removing the tent from the midst of the camp is not stated. It is natural to assume that the separation was brought about by God's anger toward and alienation from Israel. Or it may have been a means to keep a distance between God's glory and the people. (Exodus 33:10)

Although the tent was moved from the midst of the camp, God had not withdrawn His presence altogether from them.
As far as we can tell, the removal of the tent was not done by any command of God, but was an act of spiritual discernment by Moses, in faith that God would not totally and finally reject them. (Pink)

When the Israelites now came to seek Jehovah, they had to depend on Moses. Moses had a very direct communication with God, more so than any other prophet ever. See Exodus 33:11; Numbers 12:8. He did not commune with God in a trance or ecstasy, but as directly as one speaking to a friend.

In the Christian church we do not require such a prophet or direct revelation; for the faith has once for all been revealed to the saints (Jude 1:3); and we may gain a true understanding by reading. (Ephesians 3:4)

What is the Tent referred to in Exodus 33:7? Probably it was a tent specially designated as the place for talking with God before the more elaborate Tabernacle was built. Certainly it was not the Tabernacle-tent itself. It probably was not Moses-' own tent, for Moses left this Tent after communing with God, and returned to the camp, presumably to his own dwelling. Compare Exodus 18:7.

The verb take (or took) in Exodus 33:7 is in the imperfect form, which usually indicates incomplete, repeated, or future action. This is the reason for the translation Moses used to take.. Most interpreters therefore feel that Moses-' action of taking the tent out from the camp was not a single event, but one repeated many times.[449] The same imperfect tense form is used with the other verbs in Exodus 33:7.

[449] Davis, op. cit., p. 293.

However, in this instance the text clearly indicates that the Tent was not moved back and forth, but remained in one spot outside the camp, while Joshua stayed there constantly. Moses came back and forth, but the Tent stayed. The imperfect therefore does not here have the meaning of repeated action, as it usually does. Exodus 8:24 (Heb., Exodus 8:20) is another example of an imperfect form which does not express unfinished action, and is translated The land was corrupted.

7.

What indicated God's presence at the Tent? (Exodus 33:9-11)

The pillar of cloud over the tent indicated God's presence there, like a flag-pole over a royal palace would point it out.

When Moses entered the Tent, the pillar of cloud descended, and Jehovah spoke to Moses. See Numbers 14:14 and Exodus 13:21-22 concerning the cloud. Exodus 40:34-35 describes a pillar of cloud that covered the completed tabernacle. This surely was the same cloud as that of Exodus 33:9.

The subject of the verb spake in Exodus 33:9 is not stated, but obviously it is Jehovah.

When the cloud descended, the people would rise up and worship (bow down), each man at this own tent door.

The mention of Joshua stresses his closeness to Moses and to the sacred Tent, and therefore to God. Compare Exodus 17:9; Exodus 24:13; Exodus 32:17. Joshua received a befitting preparatory exposure to the people before he became the successor to Moses. He was a constant guard at the Tent.

It appears from Numbers 11:26 and possibly Exodus 12:4 that the Tent where Moses met God outside the camp was preserved even after the tabernacle was constructed; and that on some occasions of rebellion, unbelief, and murmuring among the people that God would appear in the cloud over this out-of-camp tent. This would surely dramatize Israel's estrangement from God at such times.

8.

What information, revelation, and consideration did Moses want from God?

(1) He wanted to know the identity and status of the angel that God said He would send with them (Exodus 33:2). (2) He wanted to know God's way, and (3) to know God himself. (4) He wanted God to consider that the Israelites were HIS people.

Moses was fearful (rightly so!) that Israel would never make it through their journeys without God's own presence with them. Who was this angel that god said he would send with them? Moses was uneasy, even after the promise of Exodus 33:1-2.

The conversation between Moses and God in Exodus 33:12-23 seems to have taken place in the Tent of meeting (Exodus 33:8-9). M. Noth writes that beginning with Exodus 33:12 Moses is once again imagined as being present on the mountain.[450] But this is hardly so.

[450] Op. cit., p. 256.

The conversation of Exodus 33:12-14 is an illustration of the intimate way Moses was able to talk with God.

The command to Bring up this people was that which was spoken in Exodus 32:34.

We do not know when God had spoken the words of Exodus 33:12, I know thee by name, and thou hast also found favor in my sight. Compare Exodus 33:17.

Moses asked God, Show me now thy way. The Hebrew word for way is spelled as a singular word (as in K.J.V.), although most translations render it as ways. We prefer the singular translation. The Greek O.T. translated (or paraphrased) the expression very perceptively: Reveal thyself to me. That is really what Moses wanted. To know God's way is to know God himself.

Possibly the way could refer to the route through the desert that God would lead them over. (We doubt this view.)

The purpose for which Moses requested to know God's way was that he might know thee, so that I may find favor and grace in thy sight. One act of grace (Exodus 33:13 a) would lead to obtaining even greater grace. One revelation of God's way would lead to an even deeper knowledge of God.

Finally Moses wanted God to look upon this nation as THY people. Compare Deuteronomy 9:29! God had spared their lives, and agreed to let them go to the promised land. But Moses wanted God to accept them again as His own people.

9.

Did God agree to go up personally with Israel to the promised land? (Exodus 33:14-16)

Yes. God pledged, My presence shall go with thee. This may mean that the same divine angel of his presence promised in Exodus 23:20-22 would continue to accompany Israel. Compare Isaiah 63:9. This angel's presence was God's own presence. That was guarantee enough that they would attain their goal.

Presence (literally, face) may refer to God's literal presence, or to His gracious care (Psalms 24:6), or to His personal activity. My presence could mean my person, as in 2 Samuel 17:11.

The rest promised was the secure possession of the promised land. See Deuteronomy 3:20; Deuteronomy 12:10; Joshua 1:13; Joshua 1:15; Joshua 21:44; Joshua 22:4; Hebrews 4:8. Rest is always the longed-for goal of those on a journey.

Moses was glad for the promise of God's presence. How otherwise could it be known that Moses and the people had found favor in God's sight, except that God was in their midst? Observe Moses-' stress in Exodus 33:16 on thy people (stated twice).

Israel's distinctiveness lay in their fellowship with God. This made them separate from all other nations. Numbers 23:9; 2 Samuel 7:22-24; 1 Kings 8:53.

Moses seemed to have a fear, even after the reassurance of, Exodus 33:14, that the evil root of the people's rebelliousness might yet cause God's presence to depart from them. See Exodus 34:9. He wanted God's presence to be guaranteed by God's irreversible commitment, and not on the people's future faithful conduct. He sought guaranteed grace!

10.

Did God agree to accept again the people as His? (Exodus 33:17)

Yes! The acceptance was complete. God's acceptance of the people was based upon His acceptance of Moses. God said, I know you by name. Compare Exodus 33:12. What an illustration this is of our acceptance by God because of Christ'S merit and His intercession for us! Romans 8:34; Isaiah 53:12.

11. What all-surpassing thing did Moses ask God to show him? (Exodus 33:18-19)

He asked to see God's own glory. He wanted a revelation surpassing all former revelations (such as those of Exodus 16:7; Exodus 16:10; Exodus 24:16-17). There had been an obvious withholding of full revelation of God's glory in the former revelations, as wonderful as they had been.

We do not know exactly why Moses made this request. Possibly his sense of competency as a leader had been shaken by the events associated with the golden calf. Perhaps he just desired the closest association with God that could be had.

God granted Moses-' request, not totally, but in a very large degree. God declared He would make all his goodness (Heb., good) to pass before Moses, and would proclaim the name of Jehovah before him. Proclaiming the name of Jehovah seems to mean proclaiming His nature and person. See Exodus 34:6-7.

The I at the start of Exodus 33:19 is emphatic.

Observe that God's goodness and God's glory are equated in Exodus 33:19; Exodus 33:22. God's glory is goodness. Goodness (Heb., tov) means excellence (Psalms 119:66), fairness, beauty (Hosea 10:11), joy (Isaiah 65:14), prosperity, fortune, etc. Goodness here probably refers both to the brilliancy that strikes the senses; and also to the spiritual and ethical goodness of the divine being. See Psalms 31:19. Goodness is beautiful and glorious!

God declared in Exodus 33:19, I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. Possibly God added this declaration here because Moses had repeatedly appealed to God on the basis of grace (or favor). See Exodus 33:12-13; Exodus 33:16. God's words in Exodus 33:19 b seem like a gentle reminder that although He would grant Moses-' request, pleas based on grace alone have limitations. God was not less gracious than Moses was, but God Himself would determine how far grace and mercy would be extended. Moses could not expect an unregulated supply of grace. Perhaps also God's words hint that it was an act of grace for God to show Moses his goodness.

Observe that grace and mercy are among the most prominent attributes of God. In God's great self-proclamation He declared Himself merciful and gracious (Exodus 34:6). Man is never nearer to the Divine than in his compassionate moments. (J. H. Hertz)

Paul quoted part of Exodus 33:19 in Romans 9:15 to justify God's choice of Jacob over Esau and the temporary fall of the Jews from God's favor. God is above man's power to defy Him or even question Him when He makes a choice as to how grace is to be dispensed.

12.

Can man see God? (Exodus 33:20)

Man shall not see me and live. Therefore God would not allow Moses to see His face. Seeing me refers to the same act as seeing my face. This meant seeing God in His limitless glory.

Numerous scriptures affirm that man cannot see God, and that no man has seen God. 1 Timothy 6:16; John 1:18; John 6:46; 1 John 4:12. There was an awareness in the ancient world that seeing God was dangerous. (Judges 6:22; Judges 13:22; Isaiah 6:6)

Nonetheless, some people have seen God! (1) the elders (Exodus 24:10); (2) Jacob (Genesis 32:30); (3) Abraham (Genesis 18:1); (4) Ezekiel (Ezekiel 1:1); Isaiah (Isaiah 6:1); etc. There is NO contradiction in this fact with the truth that man shall not see me and live. Those who saw God either saw a partially concealed view of Him, or saw that God-one called the WORD, through whom God has always communicated Himself, and who later came into the world as Jesus. Compare Isaiah 6:1-10 and John 12:41.

13.

Where would Jehovah pass by Moses: (Exodus 33:21-23)

He would pass by a cleft in the rock, in which Moses would be covered.

The place by me where Moses was to stand upon the rock was at the top of the mount (Exodus 34:2).

The passing-by of God's glory (Exodus 33:22) seems to be the act related in Exodus 34:6. God passed by Elijah at Mt. Horeb somewhat as He passed by Moses. (1 Kings 19:11)

The glory of Exodus 33:22 is called goodness in Exodus 33:19.

The cleft of the rock may refer to a cave. Elijah was in a cave when God passed by (1 Kings 19:9; 1 Kings 19:13). Cleft (Heb. niqrah) simply means a hole or dug-out place.

God's hand would cover Moses in the cleft while His unviewable glory passed over. Then God would take away His hand and Moses would see his back or back part. It would be like seeing the sun by seeing its afterglow just after it set; or like seeing a ship by the magnitude of the wake it left behind it. There is no other way that man can behold God.
Rock of Ages, cleft for me,
Grace hath hid me safe in thee! (Toplady/Pink)
He hideth my soul in the cleft of the rock,
Where rivers of pleasure I see. (Fanny J. Crosby)

Commentators almost unanimously have written that the references to God's hand, face, and back parts must be understood as human terms used to describe the indescribable aspects of God's being in terms as definite as we can comprehend them. There is surely much truth in this, because God fills heaven and earth (Jeremiah 23:24) and inhabits eternity (Isaiah 57:15). However, we must remember that we cannot improve upon the description of the event that is given. It is easy to explain away the specific reality of the event by trying to explain it abstractly. It is better to have the child-like faith that visualizes Moses in the cleft of the rock, covered by the hand of God, than to utter abstractions that make God unreal.