Êxodo 24
Bob Utley · You Can Understand the Bible
Êxodo 24
People Affirm their Covenant with God Israel Affirms the Covenant The Ceremony of Covenant Ratification The Covenant is Sealed The Ratification of the Covenant 24:1-8 24:1-8 24:1-2 24:1-2 24:1-2 24:3-8 24:3-7 24:3-8 On the Mountain with God 24:8 24:9-11 24:9-11 24:9-11 Moses on Mt. Sinai Moses on the Mountain 24:10-11 24:10-11 24:12-18 24:12-18 24:12-14 24:12-14 24:12-15a 24:15-18 24:15-18 24:15b-18 CONTEXTUAL INSIGHTS This chapter is not in sequential, chronological order. There are "doublets." Notice how many times Moses is told to come up and how many times the text says he went up (cf. Exod. 19:3,4,20,21,28 [twice]). TOLD WENT Exod. 24:1 ‒ IMPERATIVE Exod. 24:2 Exod. 24:9 Exod. 24:12 ‒ IMPERATIVE Exod. 24:13 Exod. 24:15 Exod. 24:18 Part of the literary confusion is the fact that there are two revelatory events recorded. the inauguration of "the book of the covenant," Exod. 24:1-8 the receiving of the two tablets written by God, Exod. 24:9-18 This is the great inauguration ceremony of God's Covenant with Israel. Notice the emphasis on a sacred written text (cf. Exod. 24:4, i.e., canonization of texts).
Êxodo 24:1-8
24:1 "Come up to the Lord" In Exodus 19 (the first giving of the Ten Words and its acceptance by Israel) Moses went up and down the mountain several times. This is also true of Exodus 24 (cf. Exod. 24:1,9,12). This implies eyewitness detail of several up and down events the combination of different sources (see SPECIAL TOPIC: PENTATEUCH SOURCE CRITICISM) a technique of oral tradition (see John H. Walton and D. Brent Sandy, The Lost World of Scripture) For me, #3 seems best. Notice this is a command from Moses, not YHWH. It is directed towards the leadership of the tribes and the soon-to-be priesthood. Aaron and his two oldest sons (cf. Exod. 19:22) Nadab Abihu the 70 tribal elders (in Exodus 19 they did not go up the mountain, cf. Exod. 19:7); for "70" see SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE. ▣ "you shall worship at a distance" There is no consecration period mentioned, as in Exod. 19:10-11. This group of leaders will approach YHWH and experience Him in a powerful, unique way (cf. Exod. 24:10-11), but still Moses' exalted position of mediator is emphasized (cf. Exod. 24:12). The spacial limits placed on Israel's leaders and populations set the stage for the separation of the tabernacle and later temple. Only the main leader or a High Priest could approach YHWH. Others must stay at prescribed distances. 24:3-8 It seems that Exod. 24:1-2 links up with Exod. 24:9-11, while 24:3-8 forms an independent literary unit which describes the covenant affirmation and commitment event. 24:3 "the ordinances" This is literally "judgments" (BDB 1048, see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION). Notice Exod. 24:12 has two more terms. ▣ "and all the people answered with one voice. . ." This is the second account of the covenant inauguration (cf. Exod. 19:8). There is even a third in Exod. 24:7. The first Ten Words written by the finger of God on stone tablets will be broken by Moses because of the sin of Aaron and Israel with the golden calf (cf. Exodus 32), which will require another inauguration event. ▣ "all the words" Israel accepts the privileges and responsibilities of the Covenant (cf. Exod. 24:7; 19:8; see SPECIAL TOPIC: COVENANT). This was a promise of complete obedience. However, history would prove that the Fall of Genesis 3 affected mankind so deeply that Israel could never do this (see Rom. 3:9-18,23). SPECIAL TOPIC: THE FALL OF MANKIND 24:4 "Moses wrote down" This idea that Moses wrote down God's commands forms the basis for our understanding of "canon." These were not Moses' thoughts or words but YHWH's. They are, therefore, holy and revelatory and need to be preserved for all generations. For the concept of canon see SPECIAL TOPIC: CANON; and NIDOTTE, vol. 4, pp. 460-464. See exegetical notes at Exod. 17:14 on Moses' writing. ▣ This is a literary way of denoting canonical texts. The law of God was revealed, Exod. 24:3 recited, Exod. 24:3 written down, Exod. 24:4 orally affirmed by oath, Exod. 24:4 must be obeyed, Exod. 24:7 ▣ "built an altar at the foot of the mountain"Notice the altar was separate from twelve (see SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #6) stone pillars which were symbolic of the twelve tribes of Israel (this is not related to the prohibition of pagan pillars in Deut. 16:22, which represented Ba'al, the male fertility god of Canaan), minus Levi. Note also that although this altar was not at the top (where Moses met God), it was in a place where the people of Israel had access; possibly in the idiomatic sense of "foot hills" (cf. Deut. 4:11). The altar represented YHWH and the twelve pillars represented Israel. It is possible that the blood of Exod. 24:8 was sprinkled on the "pillars" instead of the crowd. ▣ "pillars" Sacred pillars were originally set up as memorials. by Moses in Exod. 24:4, as a way to commemorate the establishment of the covenant of Sinai (e.g., Josh. 4:3,9,20) to some great event or to an appearance of God Shechem (cf. Josh. 24:26) Bethel (cf. Gen. 28:18) Gilead (cf. Gen. 31:45) Gilgal (cf. Josh. 4:5) Mizpah (cf. 1 Sam. 7:12) Gibeon (cf. 2 Sam 20:8) En-Rogel (cf. 1 Kgs. 9:9) They came to be connected to the idolatrous sins of Ba'al worship and are condemned in Exod. 34:13; Deut. 12:3; 16:22; Micah 5:13. This demonstrates how the same practice or items or place can be accepted in an older part of the OT, but condemned in other parts. 24:5 "burnt offerings. . .peace offerings" This verse is an eyewitness detail. These young men were not part of the seventy elders. They may have been "firstborns" (Exodus 13; see Targum OnKelos) who served God before the establishment of the priesthood. There are two sacrifices mentioned. a burnt offering which was totally consumed in the fire (usually a sign of commitment, but here of a covenant ratification) peace offering which was the main part of a covenant meal where God symbolically was present with the offerer; here, God was uniquely present visibly (cf. Exod. 24:9-11) Some scholars see Exod. 24:1-3,9-11 as separate from Exod. 24:3-8, but the peace offering of Exod. 24:5 links to the covenant meal in Exod. 24:11. SPECIAL TOPIC: BURNT OFFERINGS SPECIAL TOPIC: PEACE OFFERING ▣ "sacrificed" This is literally "and sacrificed sacrifices" (BDB 256, NOUN and VERB). 24:6,8 The blood of the sacrifices of Exod. 24:5 was collected and used to ratify the covenant in Exod. 24:8 (cf. Heb. 9:18-21). For the use of blood in covenant making see SPECIAL TOPIC: COVENANT. Remember, this event was before the sacrificial system was begun. The phrase, "blood of the covenant" (Exod. 24:8) is mentioned in the eschatological Messianic passage of Zech. 9:11. It is also mentioned by Jesus at the last supper in Matt. 26:28; Luke 22:20 and referenced by Paul in 1 Cor. 11:25. Jesus was starting a new covenant. The blood symbolized the new covenant (cf. Jer. 31:31-34; Ezek. 36:22-38)! the seriousness of their pledge a life given to accomplish it (cf. Mark 14:24) a family unity between YHWH and Israel but unlike Heb. 9:19-21, it did not specifically deal with forgiveness (cf. Mark 10:45) There is similarity between this use of sacrificial blood and the consecration of Aaron and his sons in Exodus 29. Therefore, the procedure may have been a way to consecrate all Israel as a kingdom of priests (cf. Exod. 19:5-6). SPECIAL TOPIC: BLOOD 24:7 "the book of the covenant" Moses read all the words of this covenant agreement to all the people. One wonders what Moses read. the Decalog the added laws of Exod. 21:1-23:13 ▣ "we will do and we will be obedient" This phrase has two Qal IMPERFECT VERBS. do ‒ BDB 793, KB 889 be obedient ‒ BDB 1033, KB 1570 (shema means "to hear so as to do," cf. Deut. 1:16; 4:1; 5:1; 6:3,4; 9:1; 20:3; 27:10; 33:7) It seems there are several times Israel said something like this (i.e., Exod. 19:8; 24:3,7; and again is implied in Exodus 34; also note Josh. 24:21-22). 24:8 "sprinkled it on the people" This has no ANE parallels. The best guess of its significance is seen when the High Priest and his family have blood put on them in Exod. 29:19-25. As the family of priests was dedicated to God's service, so too, Israel, the family of priests (cf. Exod. 19:5-6), was dedicated to God.
Êxodo 24:9-11
24:9-11 Although the reading of the covenant, the acceptance of it by the people, and the sprinkling with blood was done at the bottom of the mountain, the communal meal (Exod. 24:11; Gen. 26:30; 31:54) to seal the covenant was done high up on the mountain. It was restricted to the leaders. Exodus 24:10 has always bothered Bible readers because of Exod. 33:20. This visual encounter is similar to Isaiah 6 and Ezekiel 1; 10. See full note at Exod. 33:20. 24:10-11 "His feet. . .His hand" These are anthropomorphic ways (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN) of describing the invisible YHWH, (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (NT). But in this context YHWH manifested Himself physically. Note the two different VERBS "to see" Exod. 24:10 ‒ BDB 906, KB 1157 Exod. 24:11 ‒ BDB 302, KB 301 and the specific statement that He allowed this in Exod. 24:11a. SPECIAL TOPIC: CAN HUMANS SEE GOD AND LIVE? 24:10 "a pavement of sapphire, as clear as the sky itself" See notes at Ezek. 1:26 which describe the portable chariot of YHWH. It seems they viewed God (Elohim) from below through this pavement. The sapphire (BDB 705), possibly lapis lazuli (cf. Ezek. 1:26), may reflect the dome of the sky in Gen. 1:6-8. Heaven's floor is the earth's blue sky (TEV). The UBS Handbook (p. 573) says the second phrase is literally "and like bones of the heavens for purity." "Bones" (BDB 782), which can mean "substance" or "essence" and "purity" (BDB 372, NJB, JPSOA), is spelled similarly to "clearness" (BDB 372, RSV). The clearness is called "ice" (BDB 901) in Ezek. 1:22. These two phrases may be an idiomatic way of describing the dome/vault of the earth which forms the floor of God's throne. SPECIAL TOPIC: CIRCLE OF THE EARTH ▣ NASB, Peshitta "as clear as" "its clarity" "clearness" "pure" JPSOA, LXX "purity" "clear blue" The Hebrew root (BDB 372, found only 3 times in the OT) can denote clearness (cf. Ezek. 1:22) luster ("splendor," Ps. 89:44) color (Ugaritic) purity (Exod. 25:11; 30:35; Lev. 12:4,6) The VERB denotes "to be clear" or "to be pure."
Êxodo 24:12-18
24:12-18 This seems like a summary account of Moses receiving the Ten Words. This records a 40 day time period for Moses' personal encounter with God on the mountain. A second 40 days is recorded in Exod. 34:28 after the golden calf event of Exodus 32. 24:12 "the law and the commandment" This may refer to not only the Ten Words (Exodus 20), but also the Book of the Covenant (Exod. 21:1-23:13; note Deut. 5:31). This is because of the ambiguity of the Hebrew waw PREPOSITION. SPECIAL TOPIC: TERMS FOR GOD'S REVELATION ▣ "which I have written" YHWH wrote the "Ten Commandments" Himself (cf. Exod. 31:18). YHWH did not write "the Book of the Covenant," Moses did (cf. Exod. 24:4). YHWH certainly was the source of Exodus 21-23. If this is true, then Exod. 24:12 refers only to the "tablets of stone" and not chapters 21-23 (i.e., book of the covenant, Exod. 24:7). Possibly Moses received not only the "ten commandments," but a fuller oral explanation. I think this chapter seems so repetitive because two or three oral sources have been combined. the revelation at Mt. Sinai the revealing of the book of the covenant (Exod. 24:7-8) the inauguration of the covenant with YHWH 24:13-24 One wonders how this relates to Exod. 24:9-11. It seems to be a flash back. 24:13 "the mountain of God" See note at Exod. 3:1. 24:14 This verse implies that Moses will be on the mountain a long time (i.e., Aaron and Hur would act as supreme judges in his absence, cf. Exod. 18:16). Apparently this is a chronological flashback. ▣ "Hur" Obviously Aaron and Hur (cf. Exod. 17:12) were left in charge as Moses went to meet God. They had Moses' authority to judge during the 40 days. ▣ NASB, JPSOA "a legal matter" "a difficulty" NRSV, TEV, REB "a dispute" "any matter to settle" "a case" "a problem" This is the common NOUN (BDB 182) "word" or "speech," but here and in Exod. 18:16,19 it denotes a legal dispute that had to be settled by a judge (cf. Deut. 17:9) or priest (of which there were none yet). In Deut. 22:14,17 (also a legal context) it is translated "a charge" or "accusation." 24:15-18 This is parallel to Exodus 19. See exegetical notes there. 24:15 "the cloud covered the mountain" This cloud (BDB 777) was a symbol of the personal presence of YHWH (cf. Exod. 19:9). He was veiled to protect the people (cf. Exod. 24:10). SPECIAL TOPIC: THE CLOUD. . .THE PILLAR 24:16 "The glory" See SPECIAL TOPIC: GLORY (kabod, OT). Notice how Exod. 24:16 is a reflection of Genesis 1-2. 24:17 "like a consuming fire" YHWH's presence is described in this imagery in Deut. 4:24; 9:3 and Heb. 12:29. The NIDOTTE, vol. 1, p. 534, has a good list of how God revealed Himself and His will using "fire" imagery. God as a flaming torch ‒ Gen. 15:17 God appeared in a burning bush ‒ Exod. 3:2 pillar of fire ‒ Exod. 13:21,22; 14:24; Num. 9:15; 14:14; Ps. 78:14; 105:39 spoke revelation from the midst of the fire ‒ Deut. 4:12,15,33,36; 5:4,22,24,26; 9:10; 10:4 connected to His descent on Mt Sinai ‒ Exod. 19:18; 24:17 in lightning ‒ Isa. 29:6; 30:27,30; Ps. 50:3 cleaning fire of judgment personal presence comes in fire ‒ Isa. 66:15-16 SPECIAL TOPIC: FIRE 24:18 "forty days and forty nights" See SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #7.