Covenants in the Old Testament Table

19:2 the desert of Sinai See 17:8–13.

19:3 mountain Mount Sinai (see v. 11; see note on 3:1).

19:5 a treasured possession The Hebrew term used here, segullah, refers to both inanimate objects and servants as personal property (Eccl 2:8; 1 Chr 29:3). In ancient Near Eastern covenant-legal literature, the term used here sometimes describes those in covenant with a deity—a context reflected here.

all the earth is mine Though all the earth and its nations belong to Yahweh, Gen 11:1–9 describes God disinheriting the nations of the world. After the Babel event, God turned the nations over to lesser gods (Deut 32:8–9; compare Deut 4:19–20). In the next divine act recorded in the ot, He called Abram and promised him a line of descendants that culminated in the sons of Jacob—the 12 tribes of Israel—who now stand before Him at Sinai.

19:6 a kingdom of priests The only instance of the Hebrew phrase used here in the ot, although the language of Isa 61:6 is similar. The reference to a kingdom presupposes a king, who would be Yahweh. Phrases like this in the ot demonstrate that the Israelites resisted the idea of human kingship prior to the establishment of the monarchy (e.g., Judg 8:22; 1 Sam 12:17).

holy This refers to being set apart from that which is common (or profane”. It indicates something devoted to God’s presence and specific use.

Holiness and Sacred Space in Israelite Religion

you will speak Yahweh begins the conversation by describing His broad plans for the people. He commands Moses to inform the elders and the people of their moral and spiritual obligations to Him.

19:7 the elders of See Exod 3:16 and note; 3:18; 4:29; 12:21.

19:9 a thick cloud Cloud, smoke, fire, lightning, thunder, and darkness are commonly associated with God’s presence (see 14:20; 19:16–18; compare 1 Kgs 8:12; Pss 77:18; 97:2; Ezek 1:4). Divine appearances (theophanies”) are common in ot narratives.

Old Testament Theophanies Table

19:10 consecrate them The steps listed here are designed to make the people holy (see note on Exod 19:6) as preparation for being near God’s presence. Holiness is a complex, abstract idea that may include—but is not synonymous with—personal conduct.

Holiness and Sacred Space in Israelite Religion

19:11 third day The holiness preparations will span three days. See vv. 14–15.

19:12 you must set limits for the people Mount Sinai is a divine sanctuary or temple. It is thus entirely sacred. The idea that mountains are the abodes of the gods was common in the ancient Near East and Mediterranean. Humans are only allowed on the mountain if bidden by God (compare 3:1–6).

touching its edge Refers to trespassing the perimeter of the mountain’s base.

will certainly be put to death Humans are only allowed into the presence of God when He gives them permission. This rule reminds the Israelites that space occupied by God is sacred.

Holiness and Sacred Space in Israelite Religion

19:13 he will certainly be stoned A person carrying a death sentence was considered dead and could not be touched. Whoever touched a dead thing would become unclean (compare Lev 11:31–32; 21:1, 11). God’s presence could only be associated with life, as He was the source of all life.

Holiness and Sacred Space in Israelite Religion

the blowing of The Israelites do not produce the trumpet sound; the sound emanates from the mountain and God’s presence (see Exod 19:16, 19; compare Zech 9:14).

19:14 they washed their clothes By washing themselves of earthly soiling, the Israelites will be reminded that the presence they are coming in contact with is not of the earth.

19:15 Do not go near to a woman Sexual abstinence in the ot is normally associated with ritual cleanness (Lev 15:18; 1 Sam 21:4). Like blood, seminal fluids represented life. Loss of blood (e.g., menstruation; compare Lev 12:2, 5) or semen was therefore interpreted as a depletion of life force.

Holiness and Sacred Space in Israelite Religion

19:20 Moses went up Initially, God only allows Moses to ascend. He will later allow the priests and Aaron to ascend as well (to lesser degrees; Exod 19:22, 24).

19:22 the priests Since there is no evidence for priests in Israel until after Sinai (see chs. 28–29), this may speak of firstborn males who functioned in service to Yahweh prior to the establishment of the official priesthood (see 13:1–2, 13; 24:5; 34:20). After Sinai, they were replaced by Aaron’s line (see Num 3:11–13; 8:16–18). Alternatively, this may be a reference to those who were later consecrated as priests.

19:23 The people are not able to go up See note on Exod 19:12.