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Exodus

About this book
Chapter 33

1 The Lord said to Moses, “Go up from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ 2 I will send an angel before you, and I will drive out⁠ the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 3 Go up to a land flowing with milk and honey. But I will not go up among you,⁠ for you are a stiff-necked people, and I might destroy you on the way.” 4 When the people heard this troubling word they mourned; no one put on his ornaments. 5 For the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, I might destroy you. Now take off your ornaments that I may know what I should do to you.’” 6 So the Israelites stripped off their ornaments by Mount Horeb. 7 Moses took the tent and pitched it outside the camp, at a good distance from the camp, and he called it the tent of meeting. Anyone seeking the Lord would go out to the tent of meeting that was outside the camp.⁠ 8 And when Moses went out to the tent, all the people would get up and stand at the entrance to their tents and watch Moses until he entered the tent. 9 And whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord would speak with Moses.⁠ 10 When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship. 11 The Lord would speak to Moses face to face, the way a person speaks to a friend.⁠ Then Moses would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent.⁠ 12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ but you have not let me know whom you will send with me. But you said, ‘I know you by name, and also you have found favor in my sight.’ 13 Now if I have found favor in your sight, show me your way, that I may know you,⁠ that I may continue to find favor in your sight. And see that this nation is your people.” 14 And the Lord said, “My presence will go with you, and I will give you rest.”⁠ 15 And Moses said to him, “If your presence does not go with us, do not take us up from here. 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?” 17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know you by name.” 18 And Moses said, “Show me your glory.” 19 And the Lord said, “I will make all my goodness pass before your face, and I will proclaim the Lord by name before you; I will be gracious to whom I will be gracious; I will show mercy to whom I will show mercy.” 20 But he added, “You cannot see my face, for no one can see me and live.”⁠ 21 The Lord said, “Here is a place by me; you will station yourself on a rock. 22 When my glory passes by, I will put you in a cleft in the rock and will cover you with my hand while I pass by.⁠ 23 Then I will take away my hand, and you will see my back, but my face must not be seen.”

Texts in conversation

Compare Exodus 33:7 and Numbers 2:17

Hebrew Bible

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Summary

Exodus shows Moses setting up a tent outside the camp for meeting God, while Numbers differs by placing the tent in the center of the camp with the tribes. These two views reflect different traditions of sacred space used in the Hebrew Bible.

Passages

Exodus 33:7

Hebrew Bible
5 For the Lord had said to Moses, “Tell the Israelites, ‘You are a stiff-necked people. If I went up among you for a moment, I might destroy you. Now take off your ornaments that I may know what I should do to you.’” 6 So the Israelites stripped off their ornaments by Mount Horeb. 7 Moses took the tent and pitched it outside the camp, at a good distance from the camp, and he called it the tent of meeting. Anyone seeking the Lord would go out to the tent of meeting that was outside the camp. 8 And when Moses went out to the tent, all the people would get up and stand at the entrance to their tents and watch Moses until he entered the tent. 9 And whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord would speak with Moses.
750–400 BCE (scholarly estimate) Read in Exodus

Numbers 2:17

Hebrew Bible
15 Those numbered in his division are 45,650. 16 All those numbered of the camp of Reuben, according to their divisions, are 151,450. They will travel second. 17 “Then the tent of meeting with the camp of the Levites will travel in the middle of the camps. They will travel in the same order as they camped, each in his own place under his standard. 18 “On the west will be the divisions of the camp of Ephraim under their standard. The leader of the people of Ephraim is Elishama son of Ammihud. 19 Those numbered in his division are 40,500.
750–400 BCE (scholarly estimate) Read in Numbers

References

"... This is the first mention of the tent where God will communicate with Israel. It will be the central place of worship, the only place where sacrifice is allowed, for all the years that they will spend in the wilderness and for centuries after that in the promised land, until its disappearance at the time of the destruction of the Temple of Solomon. The problem is that the Tent of Meeting is not yet built at this point. It is not set up until Exodus 40. Rashi and Ibn Ezra therefore identified the tent in this verse as Moses' own tent. Ibn Ezra also says that there are those who say that it is the Tent of the Tabernacle. From the point of view of critical scholarship, the problem is the result of the combining of two of the sources of the Torah: the report of the moving and naming of the Tent is identified as coming from E; the later report of the setting up of the Tent is identified as coming from P. That is an explanation of how the text was composed, but in understanding the text as it stands, I believe that Rashi and Ibn Ezra's explanation fits the text best ..."
Richard Elliott Friedman, Commentary on the Torah: With a New English Translation (New York: Harper Collins, 2003), 806.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Exodus 33:7 and Numbers 2:17

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