96 Daniel Timmer accelerates the pace of the story but retains the thematic complexity evident in earlier sections. It is concerned with the need for God’s presence, both among Israel and with Moses. Moses first speaks in terms of “with me” (33,12) and “show me” (33,13); in response God promises rest to Moses (33,14). Subsequently Moses prays with regard both to Israel (“with us,” 33,16) and to himself (“show me,” 33,18). At the end of the interchange God promises to pass before Moses alone while revealing more of his character (33,19–34,4). The initial part of Moses’ conversation with God refers to the promised presence of the angel (32,34; 33,2). While noting that the angel will go before Israel (ynpl), Moses further requests that the divine presence go with (µ[) him, supporting George Coats’s contention that “there is no indication that the angel alleviates the threat posed by God’s absence” (16). Moses’ request assumes that his unique relationship with God entails God’s sending someone with Moses and making God’s ways known to him. At this point in the story Moses’ expectations and hopes for Israel have been placed in severe jeopardy, and that by the actions of the same God whom Moses had come to know over several decades. Moses’ request has his own needs in view (albeit his needs as Israel’s representative and mediator) even as it culminates in a request that Yahweh graciously reconsider his withdrawal from Israel. In requesting that Yahweh send someone with him, and that he show Moses his way, Moses is moving toward asking Yahweh to fully restore his presence among Israel. Yahweh’s response to this first petition of the third prayer is directed exclusively to Moses (17). His presence (hnp) will go with Moses (˚lh, though without an accompanying preposition), and he will give Moses “rest” (33,14). While presence has been a consistent theme in these chapters, the concept of rest is unexpected here. As a result translations ancient and modern have rendered the Hebrew in a variety of ways, but it seems best to retain the common rendering of the phrase as “I will give you rest,” with that term signifying the full enjoyment of the covenant’s goals (18). God’s response in 33,14 is still not a full resolution of the situation. Widmer correctly observes that it merely deals with the ambiguity of who would accompany Moses, leaving aside entirely the issue of God’s presence among Israel. It is to this, then, that Moses returns in 33,15-16. The increasing clarity and particularity of his prayer confirms that his ultimate concern is Yahweh’s presence among Israel. In 33,15 Yahweh’s presence is ambiguously “going,” albeit in the context of Moses and the people leaving Sinai (note the first-person plural object on the verb Wnle[}T'). In 33,16 Moses mentions the gracious nature of Yahweh’s relationship with his people and (16) G.W. COATS, “The King’s Loyal Opposition: Obedience and Authority in Exodus 32–34”, Canon and Authority. Essays in Old Testament Religion and Theology (eds. G.W. COATS – B.O. LONG (Philadelphia 1977) 100. (17) In favor of seeing the rest promise addressed only to Moses, see COATS, “Opposition”, 102; NOTH, Exodus, 257. Moberly argues (Mountain of God, 74) that “the promise of rest is given to Moses alone (lek˝, second person singular suffix), and Moses is seeking the divine favour not for himself alone but for the people too.” (18) Given the importance of the covenant throughout Exod 32–34 (note the tablet inclusio in 31,18; 34;29), it is difficult to adopt a more limited definition.