Exodus 33:23 has God tell Moses he will see God's 'back' (achor) but not his 'face' (panim).

This overlaps substantially with the dedicated 'God's Anatomy' sheet elsewhere in this project, so only the essential point is given here. The Hebrew terms panim (face/presence) and achor (back/after-part) in this Sinai theophany (Ex 33:18-23) are widely recognized, including by conservative Hebrew scholars, as anthropomorphic accommodation — God condescending to communicate his character and glory, which the very next verses (34:6-7) define explicitly as moral attributes (mercy, grace, patience, faithfulness, justice), not physical anatomy, using embodied idiom comprehensible to a finite human. Scripture elsewhere uses 'the eyes of the LORD,' 'the hand of God,' and 'God's outstretched arm' without implying literal organs, and explicitly flags the non-literal, formless nature of the Sinai revelation itself: 'you heard the sound of words but saw no form' (Deut 4:12). Classical theology, following Jewish precedent in Maimonides's negative theology and Christian precedent in figures like Origen (Contra Celsum), has consistently read such texts through the lens of analogical rather than univocal predication (developed systematically by Aquinas): the language communicates a real relational truth — that God's presence has real gradations of accessibility to sinful humanity, since Moses cannot survive seeing God's unmediated glory directly (v. 20) — without entailing that God is composed of physical parts.

Divine incorporeality (John 4:24, developed systematically in classical theism) is the Bible's consistent overall doctrine of God's nature; anthropomorphism is a recognized, intentional literary device used throughout Scripture to communicate relational and moral truths about God vividly, not naive, unreflective body-theology.