Exodus 33:6

KJV

And the children of Israel stripped themselves of their ornaments by the mount Horeb.

KJV (with Strong's)

And the children {H1121} of Israel {H3478} stripped {H5337} themselves of their ornaments {H5716} by the mount {H2022} Horeb {H2722}.

Complete Jewish Bible

So from Mount Horev onward, the people of Isra'el stripped themselves of their ornaments.

Berean Standard Bible

So the Israelites stripped themselves of their jewelry from Mount Horeb onward.

American Standard Version

And the children of Israel stripped themselves of their ornaments from mount Horeb onward.

Commentary

### SUMMARY
Exodus 33:6 describes a pivotal moment of national repentance and profound humility, as the Israelites spontaneously and collectively divested themselves of their personal adornments at the foot of Mount Horeb. This act was a tangible and deeply symbolic demonstration of their contrition and sorrow, following God's severe displeasure and threatened withdrawal of His presence due to their egregious idolatry with the golden calf. It signified their desperate plea for reconciliation and the restoration of divine favor, prioritizing God's presence above all worldly pride and material possessions.

### CONTEXT
* **Literary Context:** This verse is strategically placed within a critical juncture of Israel's wilderness journey, immediately following the catastrophic sin of the golden calf. [Exodus 32](/exodus/32 "Exodus 32 - The Golden Calf") details the people's impatience during Moses' prolonged absence on Mount Sinai, leading them to coerce Aaron into fashioning an idol, thereby violating the very first commandments given by God. This act provoked God's righteous wrath, leading to His declaration to consume them ([Exodus 32:7-10](/exodus/32-7-10 "Exodus 32:7-10 - God's Anger and Threat")). Although Moses' fervent intercession averted immediate destruction ([Exodus 32:11-14](/exodus/32-11-14 "Exodus 32:11-14 - Moses' Intercession")), God announced His intention to withdraw His direct, intimate presence, promising only an angel to lead them to the Promised Land ([Exodus 33:1-3](/exodus/33-1-3 "Exodus 33:1-3 - God's Decision to Withdraw His Presence")). The news of this divine withdrawal caused the people immense distress, prompting them to mourn ([Exodus 33:4](/exodus/33-4 "Exodus 33:4 - Israel's Mourning")). In response to their mourning, God, through Moses, issued a specific command: "put off their ornaments from you, that I may know what to do unto you" ([Exodus 33:5](/exodus/33-5 "Exodus 33:5 - God's Command to Lay Aside Ornaments")). Exodus 33:6 records their immediate, unified, and obedient response to this divine directive, underscoring their collective act of humility and a deep yearning for reconciliation.

* **Historical & Cultural Context:** The act of stripping off ornaments was a well-established custom in the ancient Near East, widely recognized as a potent symbol of deep mourning, humiliation, and repentance. In this cultural setting, personal adornments such as jewelry, fine clothing, and other finery were not merely decorative; they were powerful indicators of status, wealth, beauty, and often, personal pride. For the Israelites, these items could also carry associations with their past in Egypt, a land known for its lavish adornments, or even pagan religious practices. By divesting themselves of these significant symbols, the Israelites were publicly and tangibly expressing their profound sorrow and contrition over their egregious sin of idolatry. This act transcended mere outward display; it reflected an inward posture of brokenness and surrender before God, acknowledging the severity of their covenant violation at the very mountain where God had revealed His Law and established His sacred covenant with them ([Exodus 19](/exodus/19 "Exodus 19 - The Giving of the Law at Sinai")). Their response demonstrated a desperate yearning for the restoration of God's favor and His unique presence, which they now understood to be infinitely more valuable than any material possession or worldly status.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Exodus and the broader Pentateuch. It highlights the **gravity of sin and its consequences**, particularly the breaking of covenant, which results in the withdrawal of God's intimate presence. It underscores the theme of **divine holiness and human unworthiness**, demonstrating that God cannot dwell casually among a rebellious people. Crucially, it exemplifies the theme of **genuine repentance and humility**, showing that God responds to a contrite heart, even after severe transgression. The act of stripping ornaments foreshadows the later emphasis on internal purity over external display, a theme further developed in prophetic literature like [Joel 2:13](/joel/2-13 "Joel 2:13 - Rend Your Hearts, Not Your Garments") and the New Testament's call to spiritual transformation. Finally, it sets the stage for Moses' continued intercession and God's eventual, gracious decision to restore His presence, emphasizing God's **mercy and faithfulness** to His covenant promises despite Israel's failures, as seen in [Exodus 34:6-7](/exodus/34-6-7 "Exodus 34:6-7 - The Lord's Compassion and Grace").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **stripped (Hebrew, _nâtsal'_ H5337):** This primitive root verb means "to snatch away, whether in a good or in a bad sense." Used reflexively here, it conveys a deliberate, voluntary, and decisive act of divestment. It is not merely taking off an item, but a forceful, almost desperate, removal, indicating a profound internal shift and a desire to be rid of that which might hinder their relationship with God or symbolize their former pride and rebellion. The nuance of "rescue" or "deliver" within the root suggests that by stripping themselves, they were, in a sense, rescuing themselves from the spiritual danger their ornaments represented.
* **ornaments (Hebrew, _'ădîy_ H5716):** Derived from a word meaning "trappings," this noun refers to finery, generally an outfit, or specifically a headstall. In this context, it denotes adornment, jewelry, or other items worn for beauty, status, and personal embellishment. Their removal symbolizes a rejection of outward show, pride, self-sufficiency, and any lingering attachment to worldly status or pagan influences that might have contributed to their sin. It represents a profound shift from external display to internal brokenness and humility, acknowledging that their true value and identity were not found in material possessions but in their relationship with God.
* **Horeb (Hebrew, _Chôrêb_ H2722):** From a root meaning "desolate," this is a generic name for the Sinaitic mountains, often used interchangeably with Sinai itself. It is the "mountain of God" where the covenant was established, the Law was given, and God's glory was revealed. The specific mention of this location emphasizes the profound irony and tragedy of their sin occurring at the very place of divine revelation and covenant formation. Their act of repentance at Horeb underscores the sacredness of the location and the immense gravity of their covenant breach in the very presence of God, highlighting the stark contrast between divine holiness and human sinfulness.

#### Verse Breakdown
* **"And the children of Israel stripped themselves":** This clause highlights a collective and voluntary action undertaken by the entire community of Israel. The phrase "children of Israel" (H1121, H3478) emphasizes their identity as God's covenant people, making their sin all the more grievous and their corporate repentance all the more significant. The reflexive nature of "stripped themselves" underscores their active participation in this humbling act, indicating a shared understanding of their corporate guilt and a communal desire for repentance, rather than being passively forced or stripped by an external agent. It signifies a unified, self-initiated act of contrition.
* **"of their ornaments":** This specifies precisely what was removed. These "ornaments" were not merely trivial possessions but significant symbols of their identity, status, and perhaps even a lingering attachment to the material wealth acquired from Egypt, or even the gold used for the calf. Their divestment represents a rejection of pride, self-sufficiency, and any outward display that might contradict their inner state of mourning and contrition. It was a visible renunciation of the very things that could distract them from God or symbolize their rebellion.
* **"by the mount Horeb":** This phrase firmly grounds the event in a specific, highly significant geographical and theological location. Mount Horeb, the sacred site of God's covenant and the giving of the Law, becomes the backdrop for Israel's deepest shame and most profound act of repentance. This geographical detail underscores the immense gravity of their sin, committed in the immediate presence of God, and the depth of their desire for reconciliation at the very site where their covenant relationship with Yahweh was forged and consecrated.

#### Literary Devices
The verse powerfully employs **Symbolism**. The "ornaments" are not merely decorative items; they profoundly symbolize pride, status, wealth, and potentially even the lingering allure of Egyptian idolatry or worldly attachments that had distracted Israel from their covenant with Yahweh. Their removal, therefore, is a symbolic act of humility, mourning, and profound repentance, signifying a stripping away of self-glory, self-reliance, and a turning back to God in brokenness and dependence. This act also functions as a stark **Contrast**, highlighting the dramatic shift from their previous adorned state—perhaps even with the very gold from which the calf was fashioned—to their current state of stripped vulnerability, shame, and contrition. Furthermore, the setting "by the mount Horeb" adds a poignant layer of **Irony**, as the sacred place of divine revelation and covenant establishment becomes the very site of their profound sin (the golden calf) and the subsequent, desperate act of repentance, underscoring the severity of their transgression against God's holiness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 33:6 profoundly illustrates the theological necessity of genuine repentance, particularly when a covenant relationship with God has been grievously broken. The Israelites' act of stripping their ornaments was not a mere ritualistic performance but a visible, tangible manifestation of a deep inner spiritual reality: a broken and contrite heart. It underscores that true repentance involves a willingness to humble oneself, to lay aside pride, self-sufficiency, and anything that competes with God's rightful supremacy, prioritizing His presence above all material possessions or worldly status. This passage teaches that God responds to such humility, even in the face of grave sin, opening a path for reconciliation and the potential restoration of His favor. It highlights the profound cost of sin, not just in divine judgment but in the loss of intimate communion with God, and the lengths to which a truly repentant heart will go to regain that sacred, life-giving relationship.

* [Psalm 51:17](/psalms/51-17 "Psalm 51:17 - A Broken and Contrite Heart")
* [Joel 2:13](/joel/2-13 "Joel 2:13 - Rend Your Hearts, Not Your Garments")
* [James 4:10](/james/4-10 "James 4:10 - Humble Yourselves Before the Lord")

### REFLECTION AND APPLICATION
The Israelites' dramatic act of stripping their ornaments at Mount Horeb serves as a timeless and powerful paradigm for genuine repentance and humility in our own lives. It compels us to honestly examine what "ornaments" – whether they be pride, self-reliance, material possessions, social status, cherished sins, or even our own perceived righteousness – we might be clinging to that hinder our full and unhindered communion with God. True repentance, as vividly demonstrated here, is not merely intellectual assent to wrongdoing or a superficial apology, but often involves tangible, costly actions that reflect an inner transformation and a willingness to surrender anything that competes with God's rightful place in our hearts. This passage calls us to prioritize God's presence above all else, recognizing that His absence or the diminished sense of His presence is the most devastating consequence of unconfessed sin. In moments of divine discipline, conviction, or spiritual stagnation, our response should mirror Israel's: a humble and contrite heart, willing to divest ourselves of anything that obstructs our relationship with our holy God, trusting that He responds to a broken spirit with grace, forgiveness, and restoration.

#### Questions for Reflection
* **What "ornaments" (e.g., pride, material attachments, self-sufficiency, unconfessed sin) might I need to strip away in my own life to draw closer to God?**
* **How does my repentance typically manifest? Is it merely verbal, or are there tangible actions and a demonstrable change of heart that accompany it?**
* **In what ways do I truly prioritize God's presence and favor above all other desires, possessions, or worldly accolades?**
* **How can I cultivate a more humble and contrite spirit, especially when confronted with my own sin or spiritual shortcomings, mirroring Israel's response to God's displeasure?**

### FAQ
**Why did God specifically command them to remove their ornaments, and what was the deeper significance?**

Answer: God commanded the Israelites to remove their ornaments as a direct response to their mourning over His threatened withdrawal of His intimate presence. The command in [Exodus 33:5](/exodus/33-5 "God's Command to Lay Aside Ornaments") served as both a test of their sincerity and a deeply symbolic act. In the ancient world, stripping off ornaments was a common and universally understood sign of mourning, humiliation, and profound distress. By commanding this, God was calling them to a tangible, visible expression of their sorrow and repentance, moving beyond mere words. The deeper significance lies in the symbolism: ornaments represented pride, status, worldly beauty, and potentially even remnants of their Egyptian past or pagan inclinations that had contributed to their idolatry. Their removal signified a stripping away of self-glory, a rejection of anything that might have contributed to their egregious sin, and a profound act of humility before a holy God. It was a necessary, preparatory step in preparing their hearts for a potential reconciliation and a renewed, more profound encounter with His presence.

**What is the significance of "Mount Horeb" being mentioned as the location for this act?**

Answer: The specific mention of "Mount Horeb" (often used interchangeably with Mount Sinai) is profoundly significant because it was the very "mountain of God" where Yahweh had descended in glorious fire, given His Law, and established His sacred covenant with Israel ([Exodus 19-20](/exodus/19-20 "The Giving of the Law at Sinai")). It was the place of their greatest spiritual privilege, divine revelation, and covenant formation. For the Israelites to commit the egregious sin of the golden calf idolatry at this most sacred site, and then to perform their act of repentance there, underscores the immense gravity of their sin and the depth of their shame. It highlights that their broken covenant relationship was being addressed at the very place it was forged, emphasizing the seriousness of their offense in the immediate presence of God and their desperate desire for restoration at the site of His holy presence and covenant fidelity.

### CHRIST-CENTERED FULFILLMENT
The Israelites' stripping of their ornaments at Mount Horeb serves as a powerful Old Testament shadow, pointing to the ultimate humility, spiritual divestment, and true repentance found in Christ. While Israel's act was a necessary, outward demonstration of contrition for specific sin, it foreshadows the deeper, internal transformation and spiritual "stripping" offered through the New Covenant. Jesus Christ, the perfect Lamb of God, did not "strip" Himself of ornaments of sin, for He knew no sin ([2 Corinthians 5:21](/2_corinthians/5-21 "Christ Knew No Sin")). Instead, He "emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:7](/philippians/2-7 "Christ's Humiliation")), divesting Himself of divine glory and privilege to become human and suffer on our behalf. His ultimate sacrifice on the cross provides the true cleansing and reconciliation that Israel's outward acts could only symbolize. For believers today, the call to "strip themselves of their ornaments" is fulfilled by "putting off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness" ([Ephesians 4:22-24](/ephesians/4-22-24 "Putting Off the Old Self, Putting On the New")). Through Christ, we are empowered to shed the pride, self-righteousness, and idolatry of our hearts, not by our own strength, but by His indwelling Spirit, who enables us to walk in true humility and enjoy unbroken communion with God, a presence far more intimate and transformative than that experienced at Mount Horeb ([John 14:16-17](/john/14-16-17 "The Promise of the Holy Spirit")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 33:4

And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.

Exodus 32:3

And all the people brake off the golden earrings which [were] in their ears, and brought [them] unto Aaron.

Jeremiah 2:19

Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that [it is] an evil [thing] and bitter, that thou hast forsaken the LORD thy God, and that my fear [is] not in thee, saith the Lord GOD of hosts.