Chapter Nineteen
Israel at Mount Sinai
19:1 On the third new moon after the people of Israel had gone out of the land of Egypt, on that day they came into the wilderness of Sinai.
The third new moon can also be translated as the third month, “On the first day of the third month after the Israelites left Egypt—on that very day—they came to the Desert of Sinai.” (NIV) On the first day of the month they came into the wilderness of Sinai. This was the same area where Moses encountered the Burning Bush (see Exodus 3:1-2). By bringing the people there to the area around Mount Sinai (also known as Mount Horeb), the sign that God sent Moses to bring the people out of Egypt was now fulfilled: “He said, “But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.” (Exodus 3:12)
19:2 They set out from Rephidim and came into the wilderness of Sinai, and they encamped in the wilderness. There Israel encamped before the mountain,
The narrative picks up where chapter seventeen ended near Rephidim, which was apparently not far from the wilderness of Sinai,[1] the area around Mount Sinai. The Israelites set up camp there near the mountain.
19:3 while Moses went up to God. The LORD called to him out of the mountain, saying, “Thus you shall say to the house of Jacob, and tell the people of Israel:
Moses climbed Mount Sinai as God requested, while on the mountain God told him to repeat what He is about to say to the “house of Jacob” and the “people of Israel.” Both names refer to the Israelites, as the person Jacob is the same as Israel. This is the only reference to the “house of Jacob” in the writings of Moses. It is considered a poetic synonym.
The verse appears to be poetical, displaying both metrical balance and parallelism throughout. This special poetic introduction gives vv. 4–6 a highlighted significance. Arranged stichometrically with explanation and translated precisely to show the poetic scheme, it lays out as follows:
Moses went up to God (ten Hb. syllables)
And Yahweh spoke aloud to him from the mountain (ten Hb. syllables)
Saying (a two-syllable hinge connecting the two halves of the verse)
This you will say to the family of Jacob; (seven Hb. syllables)
You will tell the Israelites (seven Hb. syllables)
By what is usually called synonymous parallelism, the first two clauses make the same essential point, namely, that Moses went up onto Mount Sinai to listen to God’s revelation; and the final two clauses make the same essential point as well, namely, that God told him what he was to say to the people of Israel. Note how “Yahweh” is paralleled to “God” (ʾĕlōhı̂m) just as “family of Jacob” (NIV “house of God”) is paralleled by “Israelites” (bĕnê yiśrāʾēl, NIV “people of Israel”), so the second half of the verse is more overtly synonymous in its parallelism than is the first.[2]
Note: Hb. is an abbreviation for Hebrew
19:4 ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself.
The message that God wants Moses to convey to the people of Israel begins with an amazing metaphor. They all had front-row seats to clearly see what He did to the Egyptians and how He continued to guide and protect them as they left. The well-known phrase, “on eagles’ wings,” implies that God carried them out of Egypt, just as an eagle would carry its young on its wings.
Sadly, many quickly point out that God doesn’t have wings. It is important to remember that the Bible uses nearly every form of expression and literary device.[3]
19:5 Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine;
The Israelites have been redeemed by God and now He is telling them that they are to obey His voice (His Word) and keep His covenant. Unlike the covenant with Abraham that was unconditional,[4] this covenant is conditional, requiring obedience. They will be God’s treasured possession, among all people groups, unique to all of earth.
19:6 and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.”
In nearly every religion a priest is an intermediary between man and deity.[5] The Israelites were to be His intermediaries between the people of the world and God, as they were to be a holy nation; a nation that represented the true God.
19:7 So Moses came and called the elders of the people and set before them all these words that the LORD had commanded him. 8 All the people answered together and said, “All that the LORD has spoken we will do.” And Moses reported the words of the people to the LORD.
Moses did as God requested, he came down from the mountain and called the elders together. He told them what God had said to him. They replied that they will do everything that God tells them to do. They chose to accept and obey to become God’s people (see also Exodus 24:3). Moses then returned to God and relayed what the people said.
19:9 And the LORD said to Moses, “Behold, I am coming to you in a thick cloud, that the people may hear when I speak with you, and may also believe you forever.” When Moses told the words of the people to the LORD,
In response to the people accepting God’s conditions, Moses is confirmed as His chosen leader of the people. God tells Moses that He will come to him in a thick cloud so that the people can hear Him speak to Moses. This action was to convince the people that Moses was to be believed, as a spokesperson for God.
19:10 the LORD said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their garments 11 and be ready for the third day. For on the third day the LORD will come down on Mount Sinai in the sight of all the people. 12 And you shall set limits for the people all around, saying, ‘Take care not to go up into the mountain or touch the edge of it. Whoever touches the mountain shall be put to death. 13 No hand shall touch him, but he shall be stoned or shot; whether beast or man, he shall not live.’ When the trumpet sounds a long blast, they shall come up to the mountain.”
When Moses reported the response of the people to God, Moses was told to prepare for a special ceremony. This preparation required them to be consecrated (the Hebrew word is often translated as ‘holy’),[6] namely the action of being set apart for God. This was done through cleansing, and they had two days to wash their garments. Plus, they were not to defile their bodies (see verse 15).
To prevent anyone from getting near the mountain, Moses was instructed to “set limits,” special boundary markers, all around the base to prevent people from trespassing. They were also instructed to not go up on the mountain or even touch the edge (the boundary) of the mountain. God gave them a stern warning, whoever touches the mountain will be put to death and no hand shall touch the boundary (Hebrew word ‘qā·ṣē’[7] can also be translated end, border, edge), if they do, they will either be stoned to death or shot with an arrow. Regardless, if they are an animal or human, they will die.
On the third day when they hear the trumpet sound a long blast, they are to approach the mountain. Then YHWH will come down on Mount Sinai for all to see. This is the first appearance of the Hebrew word ‘yō·ḇēl’,[8] referring to a trumpet made from a ram’s horn (referring to the instrument itself, not the sound). Depending on context, this word can also be translated as ‘jubilee’.
19:14 So Moses went down from the mountain to the people and consecrated the people; and they washed their garments. 15 And he said to the people, “Be ready for the third day; do not go near a woman.”
Moses came down from the mountain to prepare the people by telling them to wash their garments and to abstain from any sexual relationship.
19:16 On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled. 17 Then Moses brought the people out of the camp to meet God, and they took their stand at the foot of the mountain. 18 Now Mount Sinai was wrapped in smoke because the LORD had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly. 19 And as the sound of the trumpet grew louder and louder, Moses spoke, and God answered him in thunder. 20 The LORD came down on Mount Sinai, to the top of the mountain. And the LORD called Moses to the top of the mountain, and Moses went up.
Then on the morning of the third day lightning and thunder was seen and heard, followed by a thick cloud appearing on the mountain. Then a loud trumpet blast was heard, and the people began to tremble. Moses then led the people out of the camp to meet God at the foot of the mountain. Mount Sinai was surrounded with smoke as YHWH descended on it in fire. The smoke went up like the smoke of a kiln and the whole mountain shook like a large earthquake. The trumpet grew louder and then Moses spoke to God and God answered in thunder. YHWH came down to the top of Mount Sinai and called Moses to come up and Moses climbed up the mountain.
This is the first use of the Hebrew word ‘šô·pār’[9] (or shofar), in both verses 16 and 19. This is a different word than the word trumpet in verse 13, it can refer to any kind of trumpet including a ram’s horn. Trumpets and the sound from trumpets play a major role in God’s plan for humanity.
19:21 And the LORD said to Moses, “Go down and warn the people, lest they break through to the LORD to look and many of them perish. 22 Also let the priests who come near to the LORD consecrate themselves, lest the LORD break out against them.” 23 And Moses said to the LORD, “The people cannot come up to Mount Sinai, for you yourself warned us, saying, ‘Set limits around the mountain and consecrate it.’ ” 24 And the LORD said to him, “Go down, and come up bringing Aaron with you. But do not let the priests and the people break through to come up to the LORD, lest he break out against them.” 25 So Moses went down to the people and told them.
Since the Aaronic priesthood had not yet been instituted, the reference to priests here could not have been referring to them, although some believe that this is an anachronistic reference (pointing to the future job title). Others believe that the priests were the firstborn (eldest) males of each family (see Considerations under Genesis 14:19-24). This also could be an extension of verse six, as Israel was to be a kingdom of priests that will serve as people representing God to the world.
God does not want any of the people to get too close or look upon His majesty and die. Even though earlier many were frightened, some apparently wanted to get a closer look, some might call that curiosity. Regardless if people were eager to get close to God and break out past the boundary markers, or if they did not consecrate themselves as God instructed, God would break out against them.
Moses, possibly “caught up” in all that was going on, questions why God is repeating an earlier warning. God doesn’t appear to respond in anger as He simply asks Moses to go down and bring Aaron back with him and, while he is down, to make sure the people do not break through the boundaries.
It is interesting to note that this covenant is contingent on obedience and yet even before the law is given some may have tried to disobey, and Moses takes an opportunity to question God. Moses did as he was told to do and repeated the warning to the Israelites.
Considerations
Conditional covenants require ongoing obedience to the clauses of the covenant. On the other hand, unconditional covenants are just that, they have no conditions. The Abrahamic Covenant is an example of an unconditional promise, God did not require any stipulations or rules to follow for compliance, He simply said what He was going to do.
The covenant given to the Israelites on Mount Sinai, through Moses (which is why it is often called the Mosaic Covenant), did require ongoing compliance to God’s instructions and commands.
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[1] The rock at Horeb was in the same region, see commentary under Exodus 3:1.
[2] Stuart, D. K. (2006). Exodus (Vol. 2, p. 421). Nashville: Broadman & Holman Publishers.
[3] See commentary and Considerations under Genesis 1:1.
[4] See commentaries under Genesis 12:1-2; 15:17-21 and 17:9-14.
[5] See commentary under Genesis 14:17-18.
[6] See the commentaries under Genesis 2:1-3 and 13:1-2.
[7] Strong’s Hebrew 7097.
[8] Strong’s Hebrew 3104.
[9] Strong’s Hebrew 7782.