Exodus 33:6

Exo 33:6 And the children of Israel stripped themselves of their ornaments by the mount Horeb.

Ver. 6. Stripped themselves.] As in a day of restraint.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

(6) And the children of Israel stripped themselves of their ornaments—i.e., left off their ornaments, ceased to wear them altogether.

By the mount Horeb.—Rather, from mount Horeb, i.e., from the time of their first discarding them in Horeb (= Sinai).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. Horeb] E’s term: see on Exo_3:1.

There can be little doubt that, as Di. remarks, according to E the ornaments were to be used in the construction or decoration of the Tent of Meeting (cf., in P, Exo_25:2-8, Exo_35:22-29): some account of the construction of the Tent would naturally precede the notice of its use in vv. 7–11. But E’s account of the Tent of Meeting, ‘which originally followed here, and which certainly differed greatly from that of P, was omitted by the compiler, who preferred that of P (chs. 25–27); and only its conclusion is preserved in vv. 7–11.’ Whether (Di. al.) the ark in its tent was intended originally as a substitute for the immediate presence of Jehovah on Sinai, after the people had left Sinai (just as in P, after the Tent of Meeting is erected, Jehovah speaks to Moses not on Sinai, but from the Tent), is more perhaps than we can say.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the children of Israel stripped themselves of their ornaments,.... Such as before described, and this they did:

by the Mount Horeb; before their departure from thence, and where they had been guilty of the idolatry: the words may be literally rendered, "from Mount Horeb" (u); and Jonathan understands the preceding clause of something they put off which they received from thence; but the meaning is, that they went to some distance from Mount Horeb, and there stripped themselves to show their greater humiliation, and the sense they had of their unworthiness of being near to the Lord, or enjoying his presence.

(u) "a monte", V. L. Pagninus, Montanus, Drusius; "procul a monte", Junius & Tremellius, Piscato.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

By the mount Horeb - From Mount Horeb onward. They ceased to wear their ornaments from the time they were at Mount Horeb.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By Horeb, or at the foot of the mount. Some think they put them on no more in the wilderness; (Calmet) or at least till they had obtained the tables of the law again, in testimony of God’s reconciliation with them. (Salien.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The people accepted the test and stripped themselves of their ornamentsi.e. , ceased to wear them henceforward. By the Mount Horeb. Rather, from Mount Horeb." From and after this occurrence at Horeb (=Sinai), the Israelites wore no ornaments, in token of their continued contrition for their apostasy

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And Israel stript themselves of their ornaments, by the mount; or, as some read it, at a distance from the mount - Stand afar off, like the publican, Luke xviii, 13. God bid them lay aside their ornaments, and they did so; both to shew in general their deep mourning, and in particular to take a holy revenge upon themselves for giving their ear-rings to make the golden calf of.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And the people obeyed this commandment, renouncing all that pleased the eye. "The children of Israel spoiled themselves (see at Exo 12:36) of their ornament from Mount Horeb onwards." Thus they entered formally into a penitential condition. The expression, "from Mount Horeb onwards," can hardly be paraphrased as it is by Seb. Schmidt, viz., "going from Mount Horeb into the camp," but in all probability expresses this idea, that from that time forward, i.e., after the occurrence of this event at Horeb, they laid aside the ornaments which they had hitherto worn, and assumed the outward appearance of perpetual penitence.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

את עדים מהר חורב means THEIR ORNAMENT which they possessed from (מִ, from — in consequence of what happened at) MOUNT HOREB.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND THE CHILDREN OF ISRAEL STRIPPED THEMSELVES OF THEIR ORNAMENTS. The meaning of this is that when they heard this declaration, they stripped and divested themselves of all their ornaments, even more so than they had done before. Now Onkelos who translated the word edi (ornament) as “the equipment of armor,” was in agreement with the opinion of the Sage in Bereshith Rabbah who said “He tied them with belts.” That is to say, at the time of the Giving of the Torah the Holy One, blessed be He, girded them with weapons of armor to save them from all mishaps and the angel of death, just as the Rabbis have interpreted: “‘charuth’ (graven) upon the Tablets — ‘cheiruth’ (freedom) from the angel of death” [was given to the Israelites together with the Tablets of the Law], these [weapons of armor] being the Names of the Holy One, blessed be He. Thus Israel now accepted upon themselves death from their own free will as a form of punishment for the incident of the calf. This was indeed an expression of great repentance and regret for their sin.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.