Exodus 24

The vision of Jehovah (vv. 1–2, 9–11). The ratification of the covenant (vv. 3–8). Moses ascends the mount to receive (E) the tables of stone (vv. 12–15a, 18b), and (P) directions for the construction of a sanctuary (vv. 15b–18a). The chapter is evidently not a unity. In Exo Exodus 24:1 Moses is directed to ‘come up’ where he already is, and where he has been since Exodus 20:21 : on the other hand, vv. 3–8 form a natural and excellent sequel to Exodus 20:22 to Exodus 23:33; Moses communicates to the people the words which he has received, and they agree solemnly to abide by them. Similarly if v. 12 is the true sequel of vv. 9–11, Moses is again commanded to come up where he already is: v. 12, however, would follow v. 8 (where Moses is below, with the people) quite naturally, and vv. 9–11 are obviously the proper sequel to vv. 1–2 (comp. v. 9 with v. 1). In the latter part of the ch., vv. 15b–18a are shewn by their phraseology to belong to P. It is thus evident that the narrative of E (Exodus 20:1 to Exodus 23:33, Exodus 24:3-8; Exodus 24:12-15 a, 18b) has been interrupted in this chapter by the introduction of vv. 1–2, 9–11 from J, and of vv. 15b–18a from P. For the sequel in E to v. 18b, see Exodus 31:18 b.

Exodus 24:1-2

1–2 (J). Moses and Aaron, Nadab and Abihu, are summoned up into the mountain, to Jehovah. The sequel follows in vv. 9–11.

Exodus 24:2

2. they (emph.)] Aaron, his two sons, and the elders. neither, &c.] Observe the gradation: the people generally are to remain at the foot of the mountain; Aaron, his two sons, and the elders come partly up the mountain; only Moses goes to the top (cf. Exodus 19:21, Exodus 20:21).

Exodus 24:3-8

3–8 (E). The sequel to Exodus 23:33. Moses communicates to the people the words which Jehovah has spoken; and upon their expressing their assent to them, solemnly concludes a covenant, on the basis of them, between Jehovah and the nation.

Exodus 24:4

4. wrote] that they might be preserved in a tangible form, and form the basis of a permanent covenant (v. 7). builded an altar] Cf. Exodus 17:15; and on Exodus 20:24. under the mount] Cf. Exodus 19:17. pillars] or standing-stones (see on Exodus 23:24); partly, as the usual adjunct of an altar, partly, perhaps, that they might be witnesses of the ratification of the covenant (cf. Genesis 31:45; also Joshua 24:27).

Exodus 24:5

5. the young men, &c.] upon whom (cf. Judges 17:5), as the strongest and most active members of the community (Ew., Di.), devolved in these times the duty of killing and cleaning the animal, and arranging its parts upon the altar, &c. Onk. the firstborn. burnt offerings, and … peace offerings] see on Exodus 20:24.

Exodus 24:6

6. Half of the blood was thrown against the altar; the other half (v. 8) was thrown over the people. Covenants were ratified in different ways: sometimes, for instance, the contracting parties were held to be bound by eating salt together (cf. Leviticus 2:13, Numbers 18:19, 2 Chronicles 13:5), sometimes by partaking together in a sacrificial meal (Genesis 31:54; cf. v. 11 here), in Genesis 15, Jeremiah 34:18 f., by passing between the divided pieces of slaughtered animals; and especially by the use, still prevalent in many parts of the world, of blood, as by each of the parties tasting the other’s blood, or smearing himself with it, or letting it be mingled with his own, &c., or by both jointly dipping their hands in the blood of a slaughtered animal, &c. (cf. Hdt. iii. 8, iv. 70, Aesch. Theb. 43–48, Xen.

Anab. ii. 2. 9: see very fully Trumbull, The Blood Covenant, 1885, pp. 4–65). So analogously here: Jehovah and the people are symbolically joined together by the sacrificial blood being thrown over the altar (representing Jehovah) and the people; and thus the ‘covenant,’ or agreement, between them is ratified (cf. Psalms 50:5). basons] Heb. ’aggânôth, elsewhere only Isaiah 22:24, Son 7:3. Not the technical priestly term (mizrâḳ ?) used in Exodus 27:3. sprinkled] tossed (or threw): see on Exodus 29:16. So v. 8. on] or against,—at least, if the later sense of the expression (see on Exodus 29:16) may be here presupposed.

Exodus 24:7

7. the book of the covenant] The ‘book,’ or scroll, just written (v. 4), containing the laws of Exo 20:22 to Exodus 23:33, on the basis of which (v. 8) the ‘covenant’ was to be concluded. If, however, the view expressed on vv. 3, 12 is correct, the ‘book’ will not have included the ‘judgements,’ Exodus 21:2 to Exodus 22:17.

Exodus 24:8

8. the blood of the covenant] the blood by which the covenant is ratified. Cf. Hebrews 9:20; Hebrews 12:24 (noting vv. 18–21); 1 Peter 1:2, with Hort’s note (p. 23 f.); and the ‘blood of the’ new ‘covenant,’ founded by Christ, Matthew 26:28 = Mark 14:24 (cf. Luke 22:20, 1 Corinthians 11:25). concerning] upon (the basis of). The marg. paraphrases correctly. 9–11 (J). The sequel to vv. 1–2. Moses and Aaron, Nadab and Abihu, and seventy elders, as directed in v. 1, go up into the mount, and have a vision of Jehovah’s glory.

Exodus 24:10

10. and they saw, &c.] LXX., to avoid its being supposed that God could be ‘seen’ (cf. on Exo Exodus 23:15 b, Exodus 33:20), paraphrase by ‘and they saw the place where the God of Israel stood.’ and there was under his feet, &c.] The idea appears to be that they saw the Divine glory, not directly, but as they looked up at it from below, through what seemed to be a transparent blue sapphire pavement, comparable only to the sky in its clearness. Cf. the sapphire throne upon which, in his vision, Ezekiel sees the Divine form (Ezekiel 1:26). On what is meant by ‘sapphire,’ see on Exodus 28:18. paved work] lit. brick- or tile-work. Bright (RVm.) is a meaning unsupported by usage.

Exodus 24:11

11. It was the general belief (see on Exodus 33:20) that God could not be ‘seen,’—except in a purely spiritual sense,—with impunity; but upon this occasion Jehovah put not forth his hand (Exodus 9:15, Exodus 22:8) upon Moses or his companions, to harm them. nobles] Heb. ‘γẓ ?ξlξm, only here in this sense. The etym. is uncertain. In Isaiah 41:9 ’βẓ ?ξl means angle, corner: so perhaps, like pinnβh (see Judges 20:2 RVm.), the word denotes men of position and responsibility, as the corners, or supports, of the community. beheld] Heb. ḥ ?βzβh, in prose only Exodus 18:21 besides, but often used of a prophet seeing a vision (e.g. Numbers 24:4), and the verb of which one of the words rendered ‘seer’ (Amos 7:12 al.) is the partic. LXX. (cf. on v. 10) paraphrase by ‘appeared in the place of God.’ did eat and drink] viz. at a sacrificial meal: see on Exodus 18:12

Exodus 24:12-15

12–15a (E). The sequel to vv. 3–8. Moses ascends the mount to receive the two tables of stone.

Exodus 24:13

13. Joshua] first mentioned in Exodus 17:9. his minister] Joshua’s standing title: Exodus 33:11, Numbers 11:28, Joshua 1:1. and Moses went up, &c.] leaving Joshua on the lower part of the mountain; cf. Exodus 32:17, with the note. the mount of God] See on Exodus 3:1.

Exodus 24:14

14. And unto the elders he said] viz. before going up into the mount (v. 13). The elders are not the seventy mentioned by J in vv. 1, 9 (among whom Hur is not named, and who are not likely to have had forensic differences while waiting for Moses’ return), but the elders in the camp, who would naturally take the lead during Moses’ absence, and who are bidden here not to move (with the camp) from where they are, till he and Joshua return. Perhaps (Nöld., We., Bä.) elders is even a harmonistic correction for people, suggested by vv. 1, 9. whosoever hath a cause, &c.] if during Moses’ absence any differences arise among the people, requiring for their settlement the intervention of a judge, they must be referred to Aaron and Hur (Exodus 17:10; Exodus 17:12), as his representatives. The judicial organization established in ch. 18 does not seem to be presupposed; the verse thus supports the conclusion (p. 162) that ch. 18 once stood after ch. 24. a cause] lit. words: see on Exodus 23:8; cf. (for the Heb.) Isaiah 50:8.

Exodus 24:15-18

15b–18a (P). Moses is summoned up into the cloud on the top of the mount. The verses are P’s parallel to the narrative of JE in ch. 19. 15b. The sequel in P to Exodus 19:1-2 a. the cloud] the one which in P regularly enshrouds the ‘glory’ of Jehovah (cf. on the tabernacle, Exodus 40:34 f.; and the note on Exodus 13:21-22, at the end). Here it covers the mount, immediately upon Israel’s arrival at Sinai: contrast Exodus 19:16. 16. the glory of Jehovah] see on Exodus 16:10. abode] or dwelt: a word often used in P of Jehovah, the cloud, or the glory. Cf. Exodus 25:8, Exodus 29:45-46, Exodus 40:35; Numbers 5:3; Numbers 9:17-18; Numbers 9:22; Numbers 10:12; Numbers 35:34; and on Exodus 25:8-9. 17. The brilliance of the ‘glory’ broke through the cloud in which it was enveloped, and became visible to the people. devouring fire] i.e. blazing fire. Cf. Isaiah 29:6; Isaiah 30:27; Isaiah 30:30. 18b (E). The sequel (with the original connecting words omitted) follows in Exodus 31:18 b. That Moses, according to E, was some time to the mount, is evident from the terms of Exo 32:1 : the ‘forty days’ are alluded to in Deuteronomy 9:9; Deuteronomy 9:11.