Mouth to mouth. Equivalent to face to face in Exodus 33:11. What the exact facts of the case were it is not possible to know, scarcely to imagine; but the words seem to imply a familiar speaking with an audible voice on the part of God, as distinguished from the internal voice, inaudible to the ear, with which he spake "in" the prophets.
To assert that the revelations accorded to Moses were only subjective modifications of his own consciousness is to evacuate these strong words of any meaning whatever. Apparently. מַרְאֶה is an accusative in apposition to what goes before by way (apparently) of further definition.
It is the same word translated "vision" in Exodus 33:6; but its meaning here must be determined by the expression "in riddles," which stands in antithesis to it. It was confessed]y the case with most prophetic utterances that the language in which they were couched was quite as much intended to conceal as to express their full meaning; but to Moses God spake without any such concealments.
The similitude of the Lord shall he behold. מַרְאֶה. Not the essential nature of God, which no man can see, but a form (wholly unknown and unimaginable to us) in which it pleased him to veil his glory.
The Septuagint has τὴν δόξαν κυρίου εἷδε, referring, apparently, to the vision promised in Exodus 33:22; and the Targum Palestine speaks here of the vision of the burning bush. The motive for this alteration is no doubt to be sought in a profound jealousy for the great truth declared in such texts as Deuteronomy 4:15; Isaiah 40:18, and afterwards in John 1:18; 1 Timothy 6:16.
But the statement in the text is a general one, and can only mean that Moses habitually in his intercourse with God had before his eyes some visible manifestation of the invisible God, which helped to make that intercourse at once more awfully real and more intensely blessed.
Such manifestation to the sense of sight must be distinguished both from the visionary (or subjective) sight of God in human figure accorded to Ezekiel (Ezekiel 1:26), to Isaiah (Isaiah 6:1), to St. John (Revelation 4:2, Revelation 4:8), and perhaps to others, and also from such theophanies in angel guise as are recorded in Genesis 32:30; 13:9, 13:2, and elsewhere.
On the other hand, the seventy elders seem to have seen the "Temunah" of the Lord upon that one occasion when they were called up into Mount Sinai (Exodus 24:10, Exodus 24:11). Wherefore then were ye not afraid to speak against my servant Moses!
No doubt it was the double fact of their relationship to Moses after the flesh, and of their sharing with him in certain spiritual gifts and prerogatives, which made them oblivious of the great distinction which lifted him above their rivalry, and should have lifted him above their contradiction.
That contradiction, however, served to bring out in the clearest way the singular and unapproached position of the mediator of Israel; and it serves still to enable us to estimate aright the peculiar dignity of his legislation and his writings.
The substance of prophetic teaching may be of deeper interest and of wider import titan "the law," but this latter will still rank higher in the scale of inspiration, as having been more directly communicated front on high.
Thus "the law" (as the Jews rightly taught) remained the body of Divine revelation until "that Prophet" came who was "like unto" Moses in the fact that he enjoyed constant, open, and direct communication with the Godhead.