1

Introduction

“Now go, and I will be with your mouth and teach you what you are to speak.”
Exodus 4:12

The narrative story of the giving of the Decalogue to Moses at Sinai in Exodus 19:1-

20:21 is one of the most well-known narrative stories of the Bible among the common

people. They know the event as an interesting story, and they know that Moses received

from God Ten Commandments that people must obey. Unfortunately, for the majority

the significance of this story is merely to say ‘what I ought to do’. In my opinion, the

obligations in the commandments are only one obvious understanding of that event, and

I argue that this passage offers a much deeper point than simply commandments and

obligations. In contrary, when I read the text more closely and carefully, my attention in

the moment is least about my obligations and much more on Moses and God. This does

not mean that I underestimate the value of the commandments; but I suggest that their

significance is much bigger than simply understanding them as obligations.

In order to discover what the Sinai narrative is about, I did a close, exegetical

reading of Exodus 19:1-20:21. I put attention on the structure of the book of Exodus to

find out the connections of the passage. I also tried to find some patterns in the passage

that will help me to discover the point of the text. My arguments are based in the textual

forms found in the passage as parallels, chiasms, and brackets; in which I put most of

my attention.
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The research of the passage I will do in two chapters. In Chapter one I discuss

the general background. I will start by elaborating on the question of authorship of the

book of Exodus, which is a significant part of the presumption, before reading and

analyzing the text. Then I will look the significance of the book of Exodus in the

coherence of the Pentateuch. The next thing I will do is focus on the book and its

structure, and I will look for a logical belonging of the passage in it. I will continue with

analyzing the passage alone. Analyzing the content of the passage will show logical

division of episodes that easily determine its structure. Finally, I will present phrases

and words from the narrative that separates the passage from the rest of the text in the

book. All this background information will prepare the reader for the theological

interpretation in which I am going to present my arguments.

In Chapter two, as I mentioned, I will lead you through the theological

interpretation of the passage. According to the content of the passage I divide it in five

episodes. Every episode is a logical unit containing material that contributes to my

argument. I clearly explain each division in every episode. For the purpose of the

argument in every episode I found parallel structures, which are clearly presented in the

material. In this chapter I do not present the argument concisely and directly because of

the chronological order of the content. But, in the Conclusion I systematically explain

the argument pointing out the significance of the event not only for that passage, but

also for the whole history of Israel.

Is the Sinai event, culminating with the Theophany in Exodus 19:1-20:21, all

about giving the commandments to Israel, or there could be found something more? I

believe there is much more than only obligations, and in the following pages I will try

to prove the greater significance of the Sinai event.

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CHAPTER ONE

Background of the narrative in Exodus 19:1 – 20:18

He said,
“I will be with you; and this shall be the sign for you that it is I who sent you:
when you have brought the people out of Egypt, you shall worship God on this
mountain.”
Exodus 3:12

Introduction

In order to help the reader, in this chapter I will present some background material,

which will introduce the theological interpretation in Chapter two. First, I will mention

why the question of the authorship of the book of Exodus is important. This answer will

help those who are afraid to believe that the book of Exodus is written over a long

period of time and edited by many editors rather than Moses being the only author.

Second, I will try to find the connection of the book of Exodus with the rest of the

Pentateuch. Third, I will try to examine the logical structure of the book of Exodus, and

to find the place of the narrative 19:1-20:21 in that structure. Fourth, based on my

analysis of the structure of the book, I will make a structure of the narrative part by

dividing it into five episodes in order to develop my thesis toward the conclusion I

derived. Finally, I will separate a few key phrases and words that have an important role

in the narrative structure. This background material will hopefully prepare the reader for

the theological interpretation in Chapter two and will also contribute for the conclusion

the logical based on the research I have done.

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Importance of the question ‘Who wrote Exodus?’

Authorship of the Pentateuch, thus so of the book of Exodus, in the history was never

challenged until the period of Enlightenment, because it was believed that the author is

Moses. Even tough some individuals before that period of Enlightenment concluded the

impossibility of the fact that Moses wrote the Pentateuch, this question was not so

popular in the Church.1 One important thing to have in mind during the reading the Old

Testament, especially the Pentateuch, is to know that, the one who holds the name of a

particular book in the Old Testament in not always the writer of that particular book.2

Some people cannot accept the fact that Moses did not write the Pentateuch, because of

fear for undermining the authority of the Scripture.3 I think that for a long-time research

has proven exactly that it took a long period of development to arrive at the final form

of each book of the Pentateuch.4

Middle Eastern practice in the time between the 2nd and 1st millennia B.C. was

to write everything in favor of the ruler.5 In the accounts about the conquests, even if

the ruler loses the battle, they would write only the best, because the rulers were

considered as gods.6 For instance, it is interesting to know that the end of the period of

the Old Kingdom Egypt is known as a disaster in the kingdom because of the ‘lack of a

strong ruler’ to hold the kingdom in unity, and yet Egyptians considered that period as a

‘golden age’ for Egypt.7 If the Pentateuch is written alone by Moses, I include the fact

1
T. D. Alexander, “Authorship of the Pentateuch,” in DOTP, eds. T. Desmond Alexander &
David W. Baker (Downers Grove: Inter-Varsity Press, 2003), 61.
2
John Barton, “Introduction to the Old Testament,” in OBC, eds. John Barton, John Muddiman
(Oxford: Oxford University Press, 2001), 6.
3
Dragan Simov, ta kae Sveto Pismo [What says the Holy Scripture] (Beograd: Alfa i Omega,
1996), 19.
4
G. I. Davies, “Introduction to the Pentateuch,” in The OBC, eds. John Barton, John Muddiman
(Oxford: Oxford University Press, 2001), 12,13,14,15.
5
Edward Bleiberg, “New Kingdom Egypt,” in OCA, ed. Brian M. Fagan (Oxford: Oxford
University Press, 1996), 201.
6
Lawson K. Younger, Ancient conquest accounts: a study in ancient Near Eastern and biblical
history writing (Sheffield: JSOT Press, 1990)
7
Ogden Goelet, “Old Kingdom Egypt,” in OCA, ed. Brian M. Fagan (Oxford: Oxford University
Press, 1996), 198.
 5

that Moses was educated in Egypt, and with that I am including the possibility that he

could also write the Pentateuch in the way in which ancient accounts were written, not

because of his desire to praise himself, but because this was the way accounts with

which he was familiar in that time were written. Although Moses could have written

some parts of the Pentateuch, it is however important for the present work to

acknowledge that the book is written and edited by others as well. In this way Moses

does not appear as a self-proclaimed hero, one who of the few who could read and write

in his time, whose writing arrived to us by some coincidence, and therefore we can see

how he saw himself in a leadership role. In fact, we can see how Israel experienced

Moses’ leadership, and his acts during troubled times, even though the date of the final

edition of the Pentateuch is assumed to be long time after the actual time of the Exodus,

the time when Moses lived.

Exodus within the context of the Pentateuch

Exodus is the second book in the Pentateuch, and considering the story of the

Pentateuch; it is a central point of that larger part. There are some things that place the

book as a center. One possibility that puts the book as center is because of the

fulfillment of the covenant that is promised to Abraham in Genesis. Fulfillment is seen

in the deliverance of the Israelites from Egypt, in the giving of the law and the

construction of the Tabernacle.8 Jews see Exodus as a source of their love toward God.

The story being told in that book they consider to be the reason for everything that

follows in the Pentateuch: the covenant, the law, and all the promises that God gives to

them.9

8
T. E. Fretheim, “Exodus, book of,” in DOTP, eds. Desmond T. Aleksander, Baker W. David
(Leicester: Inter-Varsity Press, 2002), 249.
9
Baruch J. Schwartz, “Exodus,” in ODJR, eds. Zwi R. J. Werblowsky, Geoffrey Wigoder
(Oxford: Oxford University Press, 1997), 254.
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The connection between Genesis and Exodus is very obvious. Here are a few

reasons: The book of Exodus starts with a literary connection to Genesis, summarizing

the story of the family of Jacob in Genesis 37:2-50:2610 – in Exodus 1:1-5. A very

strong connection can also be seen in the language in which some parts are written. For

example in Exodus 1:1-7 it is used creation language, in order to describe the fulfillment

of the commandment of God from Genesis ‘to fill the Earth’.11 One more clear

connection is also the deliverance of the Israelites, which is promised in Genesis 15:13,

14. Also, the ‘leading force’ of the book of Exodus is derived from the book of Genesis

- the fulfillment of the covenant. Genesis 17:6 and Exodus 1:7 clearly show the ‘leading

force’ behind the story.12 Some other connections could be the similarity of the stories

of how Moses and Jacob meet their wife’s by defending them and removing the stones

from the well.13 The whole story in the beginning of the book of Exodus, and all its

connections with the book of Genesis prepares the subsequent narrative about the call of

Moses,14 which is the reason for the things that happen in the rest of the book of

Exodus, and also in the rest of the Pentateuch.

The connection between Exodus and the part of the Pentateuch from Leviticus to

Deuteronomy is also very strong. Here are some of the reasons: One obvious connection

is the Tabernacle. The construction of the Tabernacle is the last part of Exodus, and it is

very important for the rest of the Pentateuch because the rest of the commandments that

the Israelites receive after the Decalogue are given out of the Tabernacle, and also God

for the rest of the journey is speaking from the Tabernacle. The literary connection

between the book of Exodus and the book of Leviticus is in the final three verses of

Exodus, Exodus 40:36-38. It is clear that these three verses prepare the beginning of the

10
Wenham Gordon, Genesis 16-50, WBC (Dallas: World Books Publisher, 1994), 344.
11
Peter Enns, “Exodus/New Exodus,” in DTIB, ed. Kevin J. Vanhoozer, (Grand Rapids: Baker
Academic, 2005), 216.
12
Fretheim, Exodus, 249
13
John Van Seters, The Life of Moses (Louisville: Westminster/John Knox Press, 1994), 31.
14
Van Seters, The Life of Moses, 33.
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story in the book of Leviticus, since the book of Leviticus and the book of Numbers

contain the history of 40 years in the Desert.15 A very strong connection between

Exodus and the book of Deuteronomy is that Exodus is an inspiration to the new

generation of Israelites who are supposed to enter the Promised Land to continue the

covenant, to trust and to be obedient to YHWH.16 All these connections somehow put

Exodus in the middle, because everything before is centered toward the act of Exodus

and of the giving of the covenant on mount Sinai; and everything after is happening

because of the giving of the covenant on mount Sinai. Also, what is very important in

the present context is the fact that Moses is a crucial part of both events.

Structure of the book

The book is organized in three parts. The first part is about the time when Israelites

were in Egypt – Exodus 1:1 – 15:21. It also contains the deliverance of the Israelites by

God and their response to God. Durham in his commentary chose to end the first part at

13:16, because 13:17 starts with the exit of the people from Egypt. And he commented

that from that part through the defeat in the Sea and the path through the wilderness to

the edge of mount Sinai, is the part where YHWH wins the glory.17 For me, the division

I made makes more sense because the praise and the thanksgiving coming from Moses

and Miriam is a clear conclusion for the first part.18

The second part is the Israelites’ situation in the wilderness – Exodus 15:22–

18:27. As I said, it seems that Israel exits Egypt earlier, but the escape is not final until

the crossing of the Red Sea. This part also talks about God’s providence for Israel in the

15
N. Kiuchi, “Leviticus,” in NDBT, ed. Desmond T. Alexander, Brian S. Rosner, D. A. Carson,
Graeme Goldsworthy (Downers Grove: Inter-Varsity Press, 2000), 152.
16
Fretheim, Exodus, 250.
17
John I. Durham, Exodus, WBC (Waco: Word Books Publisher, 1987), 187
18
Fretheim, Exodus, 250.
 8

time when they were traveling in the wilderness.19 The time spent in the wilderness, and

the lack of water and food in the beginning seems like a test for Israel. In that part God

gives an introduction of Moses’ function. The Israelites complain against Moses and

grumble, but God here is very patient with them and provides everything they need.20

The final part is about Israel at Sinai – Exodus 19:1–40:38.21 This part contains

the Sinai narrative examined here that describes the famous Theophany on mount

Sinai.22 The Sinai narrative is the climatic point of the book of Exodus. Everything from

the 1st to the 18th chapter is but an introduction to the Sinai narrative.23 This part of the

book deals with the question of the relationship between the Israelites and God, and it

gives an answer to how can Israel be a Kingdom of Priests and under what conditions

they can be part of God’s plan.24 Of course, everything here that is communicated goes

through Moses. Because of the importance of Moses’ role in the whole process of

becoming a Kingdom of Priests, I choose to analyze the part - Exodus 19:1 to 20:18,

because I believe it is the crucial moment for Israel to understand God’s message for

them about Moses identity.

The Episodes

In this passage the history is obviously less important than the theology.25 First, there is

no exact place where the people stopped. It is written that people stopped in front of

Sinai, but it is not described where exactly. If the author wanted to make some historical

argument he would have written some more information about the place, and if he

wanted to identify it as a sacred and special place he would have written where they

19
Fretheim, Exodus, 250.
20
Walter Houston, “Exodus,” in OBC, eds. John Barton, John Muddiman (Oxford: Oxford
University Press, 2001), 78.
21
Fretheim, Exodus, 250.
22
Durham, Exodus, 258.
23
Roy L. Honeycutt, Exodus, TBBC (Nashville: Broadman Press, 1969), 389.
24
Houston, Exodus, 79
25
Durham, Exodus, 259, 260.
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exactly stopped.26 We do not have this information with purpose. The author wanted to

emphasize more the lesson than the history.27 There is also confusion in the

chronological order of the episodes.

By its genre this section is divided in three parts. It starts with narrative – 19:1-

25; then comes a section that is called ‘laws’ – 20:1-17; and it finishes again with

narrative – 20:18-21.28 The central part of that section, the Decalogue, is the

culmination of God’s Theophany. I believe that the Decalogue has multiple

significances. It has a central role for the book of Exodus in many ways. The Decalogue

is the first time the whole Israel actually hears God’s voice. It is the covenant fulfilled

that was promised to Abraham in the book of Genesis. And by this, the Decalogue

becomes a culmination for a bigger part than just the borders of the book of Exodus.

Within the present argument the giving of the Decalogue is also the moment when God

chooses to establish Moses’ authority.

Given the purpose of my thesis I did not divide the part under scrutiny by its

genre only, but also by content. I identified five episodes that, I believe, set a foundation

for the rest of the story about the relationship between God and Israel, and the role of

Moses in that relationship. Four episodes contain steps toward the culminating part, the

final episode, where the Israel recognizes the importance of the event that happened,

and understands the importance of having a mediator.

The first episode, 19:1 to 19:9, is a narrative that sets a foundation and gives the

reason for the Theophany. For my thesis this part presents the problem of the authority

of Moses (v. 9) that is to be solved in the next chapter. Some scholars conclude this

26
H. L. Ellison, Exodus, TDSBS (Louisville: Westminster John Knox Press, 1982), 98.
27
Terence E. Fretheim, Exodus, Interpretation (Louisville: Westminster John Knox Press, 1990),
22.
28
Fretheim, “Exodus, book of”, 250.
 10

section in v. 8 and they call it ‘the eagle’s wings speech’.29 I believe that ‘the eagle’s

wing speech’ is only one aspect in this part that alludes to the relation God-people. The

conclusion with the verse 9 brings broader aspect on the relation God-Moses-people,

and with that raise question for the possible solution in the further reading.

The second episode is the rising action where Israel prepares for the Theophany

– 19:10-15. This is the part where Moses instructs people about sanctification for the

meeting with God. This episode leads the action toward the Theophany. I chose these

borders for the passage because in this section is described the condition of the people.

On the one hand they want to meet God, and God gives instructions on how they can

meet him, and on the other hand the people are never good enough, even if they do

everything God instructs. This episode is a wonderful preparation for the next episode

where it is described the special status of Moses versus the lack of qualification that

characterizes the multitude for the meeting.

The third episode contains the description of the Theophany, and the Decalogue

– 19:16 – 20:18a. This Episode is very rich in many ways. It is the part that contains

narrative, law speech, and then again narrative. It contains the direct divine speech to

the people of Israel, and the descriptive descent of God on the mountain. Within the

present reading the narrative parts offer important parallels in favor of my thesis. The

parallels that I will present later are boundaries of the third episode.

The fourth episode is the wonderful description of the reaction of the people to

the Theophany – 20:18b-20. The divine speech from the previous episode achieves its

goal to gain the need in the people for a mediator. Here comes Moses as already an

experienced person to mediate between God and people. It is not that Moses forces his

mediation, but people ask for him to be the mediator.

29
Kenneth L. Barker, John L. Kohlenberger III, The Expositor’s Bible Commentary (Grand
Rapids: Zondervan, 1994), 97.
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The fifth episode brings peace in all that noise from the Theophany – 20:21.

Everybody is afraid even to hear God’s voice from distance, but here is Moses going

toward the thick cloud, calm and with no fear. This episode is a wonderful conclusion to

Moses’ shift up and down, and it also prepares the following section, the book of the

law.

Important phrases and words

As I said before, this part of the book is very rich in many ways. There are some words

and phrases that are unique only for the selected part I present. What comes in sight,

while reading that part, are two fraises that are hard to miss. The fraises ‘go up’, and

‘go down’ make wonderful parallels in the text, and create episodes that divide the part.

One more significant word that I find important for my thesis is the word ‘thick cloud’.

I believe that understanding the meaning of that ‘cloud’ contributes to understanding the

importance of Moses in that situation. These words and fraises are richer in their

original language, so their broader usage in the Bible should also be taken into account.

The root of the word for ‘go up’ used in Hebrew is
.30 This word can be

used in various situations. It can mean ‘to be high’, or if it is used actively, it can mean

‘to climb’, or ‘to ascend’.31 In the case in view this word is used when Moses is going

up on mount Sinai to meet God. This is the first thing Moses does when he arrives in

front of the mountain. This word is also used when the people were supposed to go up

on the mountain to meet God.

30
eljko Stanojevi, Hebrejsko - srpski renik [Hebrew-Serbian dictionary] (Beograd: Rad, Alfa
i Omega, 2001), 285.
31
5927, Strong’s Hebrew and Chaldee Dictionary of the Old Testament (Demonstration),
Hypertexted and formatted by OakTree Software, Inc. Hebrew text added by Oak Tree Software, Inc.
Version 2.0, in Accordance 2007. Version 7.4.2, 2007. Oak Tree Software, Inc.
 12

The second fraise is ‘go down’, and the root of the word used in Hebrew is

.32 This word also has lots of meanings. It can mean to ‘bring something down’, or

if figuratively speaking it can also mean ‘to fall’, and so on.33 This word, in our case,

is used when Moses comes back to inform people what God has said to him. One other

case where this word is used is the moment of the Theophany, when God descends on

the mountain.

The final important word is ‘cloud’. The word for ‘cloud’ in the Hebrew used in

the text is .34 This word means ‘to cover’, or ‘to cloud over’, and it is used from the

‘denominative’ form of the word  which means ‘cloud’.35 The fraise: ‘thick cloud’,

‘thick darkness’, used in the part I present, refers to God’s presence. This word is

important because God promised coming above Moses in a ‘thick cloud’ so that people

put their trust in Moses – Exodus 19:9. The cloud had a special role, which was to

guard people from directly looking at the glory of God. The cloud was present all the

time during the Israelites’ traveling in the wilderness providing protection. The area

where the cloud was, it was a marked area so that no one would go except the one who

was allowed by God.36

Conclusion

The conclusions I made in this chapter help to narrow the focus on the Chapter two. I

mentioned the authorship of the Exodus. If there were many editors of the book of

Exodus, this would reduce the possibility of Moses’ self praise, which was common in

32
Stanojevi, Hebrejsko - srpski renik, 187.
33
3381, Strong’s Hebrew and Chaldee Dictionary of the Old Testament (Demonstration),
Accordance.
34
Stanojevi, Hebrejsko - srpski renik, 289.
35
6049, Strong’s Hebrew and Chaldee Dictionary of the Old Testament (Demonstration),
Accordance.
36
J. E. Hartly, “Holy and holiness, clean and unclean,” in DOTP, eds. Desmond T. Aleksander,
Baker W. David (Leicester: Inter-Varsity Press, 2002), 422.
 13

that time. Finding that the Sinai event in Exodus 19:1-20:21 as a center of the Exodus,

and the Decalogue in that part as central to the Pentateuch in some way, has a lot to say

to us. In the next chapter I will examine my exegetical reading and present my

conclusions that give an answer to what happened at Sinai that is more than some

commandments which tell us what we ought to do.

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CHAPTER TWO

Theological interpretation of the episodes

in Exodus 19:1 – 20:18

Then the LORD said to Moses,

“I am going to come to you in a dense cloud, in order that the people may
hear when I speak with you and so trust you ever after.”
Exodus 19:9

Introduction

What ought I do? Is the Decalogue all about this question? The Decalogue–– the core of

the Theophany, which is the climax of the Sinai event––must have something more. In

the following chapter I will present a close exegetical observation on Exodus 19:1-

20:21. I will examine the connection between the Decalogue and the surrounding

narrative that form a coherent unit. In order to be clearer I divide that unit into five

episodes that lead the thesis toward the conclusion. In this chapter it is important to pay

attention on the structure I have established and the parallelisms I found in the text in

order to prove the logical conclusion of every episode.

Episode 1 – Exodus 19:1-9

This part starts with the fulfillment of God’s promise to Moses given when Moses met

God for the first time – Exodus 3:12. It is a clear sign that God’s purpose for Israel was

to bring them in front of this mountain and to prepare them for the future.37 It is

37
Arthur W. Pink, Gleanings in Exodus (Chicago: Moody Press, 1977), 151.
 15

important to accentuate the condition in which Israel stands in front of the mountain.

The Israelites are a multitude that lacks a few important things. They have no chosen

leader. They had Moses, but they always grumble against him. They have no temple, no

land, and no codex of law. Their condition was chaotic and not organized. Even tough

they defeat Egypt, and even though they pass through the desert without lacking

anything, still they were but only a multitude.

On the other side, on the top of the mountain, stands the most High, who wants

to give Israel everything that they have dreamt about. In order for the Theophany to

happen, and the giving of the law and the covenant to take place, God needs a formal

declaration from Israel to do the next step.38 In the text 19:3-6, I discovered chiastic

parallelism, an arrangement that emphasizes God’s requirement in order to continue

with the plan for Israel.

A “Thus you shall say to the house of Jacob, and tell the Israelites:

B You have seen what I did to the Egyptians,

C and how I bore you on eagles’ wings and brought you to myself.

Now therefore, if you obey my voice and keep my covenant,

C` you shall be my treasured possession out of all the peoples.

B` Indeed, the whole earth is mine,

A` but you shall be for me a priestly kingdom and a holy nation.

The first parallel refers first to Israel’s initial identity: ‘the house of Jacob’. This is the

identity the Israelites were carrying. Now they have a serious opportunity to get a new

identity that puts them in a special position, the identity that is to come if they are

obedient: ‘a kingdom of priests’. This new identity will give them a special position and

mission wherever they go. Durham gave a wonderful explanation of what this term

could mean:

38
Houston, Exodus, 80.
 16

Israel as a “kingdom of priests” is Israel committed to the extension throughout the world of the
ministry of Yahweh’s Presence. tklmm here is exactly what it appears to be, a noun in
construct relationship with Mynhk, and it describes what Israel was always supposed to be: a
kingdom run not by politicians depending upon strength and connivance but by priests
depending on faith in Yahweh, a servant nation instead of a ruling nation.39

The second parallel shows the power of God above all world’s power. In that situation it

was crucial for Israel to know that the most powerful one is on their side. Israel’s

coming out of Egypt was followed by the destruction of the most powerful force in that

time. Leaving the most powerful on the earth, they needed to know that the one who is

leading them is more powerful than Egypt, so they could put their trust in Him. The

Israelites belonged to Pharaoh, but they saw with their own eyes what God had done to

Pharaoh, and now they belonged to Him.40 It is very important for them to know also

that God is in control of the situation, that everything that happened that scared them

was because God wanted them to learn something.41

The third parallel shows God’s gentle care for Israel before and after the

response of obedience to God they are expected to give. God shows his deep love

toward them, even before their decision about the obedience. A lot of commentators call

this part the ‘eagles’ wings speech’.42 This metaphor represents extensive protection

from God when Israel was vulnerable. God wanted to tell Israel that he was present the

whole time from their beginnings, and He protected them up until this place and

moment, where they stood in front of the mountain.43

In the center is the obligation placed on the Israelites to obey in order to become

a ‘kingdom of priests’ and a ‘holy nation’. The phrase ‘and now’ that appears in the

beginning of verse 5 has a significant role in this part. Propp in his commentary gives a

short explanation of the possible meaning of that phrase.

39
Durham, Exodus, 263.
40
Leo G. Cox, “The book of Exodus,” in BBC, ed. W. T. Purkiser (Kansas City: Beacon Hill
Press of Kansas City, 1969), 238.
41
Fretheim, Exodus, 210.
42
Barker and Kohlenberger, The Expositor’s Bible Commentary, 97.
43
Fretheim, Exodus, 210.
 17

The function of we’ atta is clarified by ancient epistolary usage: after polite opening greetings,
we’ atta means “and now to business.” At the same time, in 19:5 it also implies, “Having
discussed the past, let’s turn to the present and the future.”44

Having introduced the past, God wants to say to Israel that Egypt is now past, now they

need to talk about the future. Obedience is the way that Israel must go in order to shift

from slaves to the ‘kingdom of priests’, ‘holy nation’. The reason God brought them

here to the mountain was to tell them the way of becoming free from the slavery of

Pharaoh. Obedience is God’s task for Israel for the future relationship.45

In verses 7 and 8 Moses comes back to the people and tells them everything that

he had heard from God. In these verses the function of Moses as a faithful prophet is

clearly seen.46 The elders have no doubts that what Moses speaks is from God. The

propose of God for the people is showing them the freedom they have now from the

Pharaoh where they were not asked for agreement on any level. God wants them to

know that everything He does is not by force but by agreement.47 It seems like the

people accept the proposal with rush, not being concerned what will be required from

them, which puts them under responsibility of obedience to God’s words in the future.48

The answer the people give is paralleled by the text in Exodus 24:7 where they

have the same response. Honeycutt thinks that the parallel between 19:7 and 24:3, 7 in

this case represents shorter and larger versions of the same event. He thinks that 19:1-7

is the short version of chapters 19–24.49 I would suggest that these parallels are brackets

for the things in between. This statement of the people is very important to show that

the things that are in between are bracketed with obedience, otherwise these things are

44
William H. C. Propp, Exodus 19-40, TAB (New York: Doubleday, 2006), 156.
45
Houston, Exodus, 80.
46
Douglas K. Stuart, Exodus, TNAC (Nashville: Broadman & Holman Publishers, 2006), 424.
47
Cox, The book of Exodus, 239.
48
Barker and Kohlenberger, The Expositor’s Bible Commentary, 98.
49
Honeycutt, Exodus, 390,391.
 18

only empty words. The second part contains the continuance of the previous statement:

‘we will obey’.50

The Israelites’ response of obedience results in God’s immediate action. God

prepares Moses for the event that is supposed to elevate Moses to a special level. The

Israelites need to recognize Moses’ special role, not as a simple messenger, but a

confident mediator of the God almighty.51 One possibility why God comes upon Moses

in a tick cloud that everyone sees and hears is to eliminate later oppositions to Moses.52

This is an important thing because Moses is the one who needs to present God’s

law to the people of Israel. They needed to understand how serious God is with their

future, and that God chooses Moses to speak through him, and that they should trust

Moses. People must see that the things Moses speaks of are not coming from him, but

from the true God.53 Without the role God wants to give to Moses, Israel would not take

them in consideration at the same level as they took them after the inauguration of

Moses’ new role. That is why God wanted people to have confidence in Moses

permanently, because of the importance of the message Moses has to deliver.54 This has

implications even for us today. I believe also that what Moses delivered to Israel in that

time was clearly from God and not something he made up from himself. I find parallels

that bracketed the text between the 8b and 9b verse.55

A Moses reported the words of the people to the LORD.

Then the LORD said to Moses, “I am going to come to you in a dense

cloud, in order that the people may hear when I speak with you and so
trust you ever after.”

A` When Moses had told the words of the people to the LORD,

50
Theodore H. Epp, Moses Vol. III. (Wokingham Road: A back to the Bible publication, 1976),
155.
51
Stuart, Exodus, 425.
52
Peter Enns, Exodus, TNIVAC (Grand Rapids: Zondervan, 2000), 389.
53
Epp, Moses, 160.
54
Stuart, Exodus, 425.
55
Fretheim, Exodus, 215
 19

Moses said to God the same thing twice. It cannot be a mistake, as Durham says56,

because in between the two phrases stands the important thing that God is about to do,

for which in the later text we have the result. People must understand that they must

believe Moses in whatever he says.57 As I said, God is teaching Israel about obedience,

and the authority of Moses is their bridge to the state of being obedient. Houston

confirms the two aspects of the Theophany. One side of the Theophany is to tell people

how they can become ‘kingdom of priests’, but the second side is the establishment of

Moses’ authority. “A further purpose of YHWH’s coming is explained in v.9: it is to

confirm the position of Moses as the confidant of YHWH in the eyes of the people, so

that they trust him.”58 It seems like the big reason for the Theophany is establishing

Moses’ authority. God spoke with Moses when they arrived in front of the mountain,

but now God is preparing the people for the meeting in order that the people see the

importance of Moses.59

Episode 2 – Exodus 19:10-15

This episode is the part where God gives instruction to the Israelites on how to prepare

for the day of the Theophany. The word that is used here for preparation is

‘consecration’ (Hebrew: 
). This word means: to be separate, or put aside. If it

means to separate, then the question is: from whom to be separated? Since the Israelites

are in the wilderness they do not have others to separate from. Honeycutt suggests an

interesting interpretation: that separation here is separation from God, and that not in a

negative sense.

56
Durham, Exodus 264.
57
Fretheim, Exodus, 215.
58
Houston, Exodus, 80.
59
Van Seters, The Life of Moses, 271, 278.
 20

Biblically, holiness on the part of man involves dedication to God. The direction is always
positive. When used to God, qd suggests the ‘otherness’ of God. He is God and not man – an
entirely different essence as well as being.60

People must consecrate themselves before meeting with God. Consecration included a

few things: they needed to wash their clothes, to abstain from sex, and they are also not

supposed to go beyond the boundaries which Moses put around the mountain, because

God was to descend on it. The consecration has a ritual character. Still, such a way by

which to become holy enough seems a simplistic mode of approaching God.

Consecration therefore is not simply a ritual. Through consecration people will become

holy, and being a ‘holy nation’ is one of the elements of the Israelites’ new identity. To

consecrate then means to obey God’s commandments, and obedience of God’s

commandments gives them this new identity in which being a ‘holy nation’ plays an

important part.61

The punishment of death over the one who even touches the mountain has two

sides. One side tells Israel what it means to be holly, as they believed that holiness can

be infected by uncleanness through physical touch.62 The other side is to point the

importance of obedience. The punishment of death is meant to teach the people the

seriousness of the moment.63 It seems like the whole mountain is treated like the Holy

of Holies, as we discover of the concept in later readings.64

In this episode I discover a chiastic structure, which is very connected with

another chiastic structure in the next episode thematically. The conclusion of this

chiasm raises a question, which is then answered in the next episode. Here is the first

chiasm Exodus 19:10-15:

60
Honeycutt, Exodus, 391.
61
David Hildebrand, “Consecrate – the meanings of qd in the Sinai Legislation,” in BTDB, ed.
Walter A. Elwell (Grand Rapids: Baker Books, 1996), 115.
62
Durham, Exodus, 264,265.
63
Stuart, Exodus, 426.
64
Fretheim, Exodus, 217.
 21

A the LORD said to Moses: “Go to the people and consecrate them today and
tomorrow. Have them wash their clothes and prepare for the third day,

B because on the third day the LORD will come down upon Mount Sinai in
the sight of all the people.

You shall set limits for the people all around, saying, ‘Be careful
not to go up the mountain or to touch the edge of it. Any who
touch the mountain shall be put to death. No hand shall touch
them, but they shall be stoned or shot with arrows; whether
animal or human being, they shall not live.’

B` When the trumpet sounds a long blast, they may go up on the mountain.”

A` So Moses went down from the mountain to the people. He consecrated the
people, and they washed their clothes. And he said to the people, “Prepare for
the third day; do not go near a woman.”

As I said, this chiasm is a preparation for the next episode. This episode and the next

episode contain the culmination of the ‘going up’ and ‘going down’ parallels. In this

episode I see a description of the situation of the multitude. The first parallel is the

consecration part in which God gives to Moses the instruction on how the people are to

consecrate. The second parallel is very interesting, because it contains the ‘go up’ and

‘go down’ phrases. God is coming down and Israel is supposed to go up. Here is the

place where the parallels ‘go up’ and ‘go down’ do not refer to Moses. In the center of

the chiasm is the description of Israel’s condition. Unfortunately they are not cleared

even to step on the mountain. This, their condition, has its purpose. It is not that they

will become someday clean enough and holly, ready to meet with God. Rather, here

God’s freedom to choose and man’s disability to influence or change God’s choice are

emphasized.

This episode bridges the introduction of the Theophany to Moses in verse 9, and the

actual happening of the Theophany in verse 16. It is very interesting that Moses was

talking with God on the mountain, and God was there. The question is: why God

needed to come in such a theatrical way and show Israel his presence. I suggest this

episode serves as preparation for something God wants Israel to remember.

 22

Episode 3 – Exodus 19:16 – 20:18

a. The Theophany

This episode represents the turning point of the passage analyzed here and it is also the

center of the whole book of Exodus, not least because it contains the Decalogue. The

part starts with a detailed description of God’s descent on the mountain. In it the fear

people have during that spectacular moment is clearly shown. It is written that not only

people trembled out of fear, but also the whole mountain trembled violently. There are a

few words, which are describing the situation: fire, smoke, trembling, and sound of

horn.

In the part from 19:16 to the end of the chapter I discovered a paradox in God’s

action. In the previous episode God gives Moses the requirements people are to follow

in order to meet God. In verses 14 and 15 Moses consecrates them, they wash their

clothes, and they wait for the third day. When the third day comes Moses leads the

people to the edge of the marked place in front of the mountain and they all wait for the

time when the people will be allowed to go up on the mountain and meet God. But the

meeting is not happening as planed. It seems that God has changed his mind about the

meeting. It appears as if the people have done everything that was to be done on their

side, but God is not doing what he said he will do only three days earlier. I suggest that

the paradox described here is purposefully created. In the part from verse 20 to 25 the

theme of separation is mentioned three times. It seems that God wants to make it clear

that it is impossible to be in his presence unless he allows it.65 Coming into God’s

presence is possible only by His permission and call.66 This shows to the people that

65
Barker and Kohlenberger, The Expositor’s Bible Commentary, 99.
66
Stuart, Exodus, 432.
 23

obeying Moses is obeying God. People are not allowed to meet God directly for their

own safety.67

After the unsuccessful meeting, we can assume the rising of a difficult

atmosphere among the people. Surely the curiosity of the people prompted them to go

after Moses up on the mountain. But the dangerous happening on the mountain and the

fear it instilled in the people kept their curiosity to see God at bay and therefore saved

their lives. Moses repeating to God, his own words in the verse 19:23, can be

understood as his protest to God. That protest of Moses can be understood as part of his

function as mediator, trying to present the people as faithfully as he could. Moses’

attempt to change God’s mind is not successful in that case.68 Again, in this part I

discovered a chiastic pattern that brings up the importance of God’s will to call Moses

for his purpose in Exodus 19:20:

A When the LORD descended upon Mount Sinai,

B to the top of the mountain,

the LORD summoned Moses

B` to the top of the mountain,

A` and Moses went up.

In this chiasm the emphasis is not on the fact that Moses is holy enough to be allowed to

meet God, but on the fact that God is the one who is calling Moses. Moses ascended,

God descended, and a certain place on the mountain, the meeting place, became a

sanctuary. This sanctuary is the place where God and the people connected through the

mediator – Moses.69 Here then Moses’ role becomes clear.

One important theme in this episode is that of testing. Testing the people, in as

much as it comes from God is not a negative occurrence. It is rather an important part of

67
Fretheim, Exodus, 218.
68
Stuart, Exodus, 432.
69
Stuart, Exodus, 431.
 24

the relationship between God and the people. As long Israel wants to have a relationship

with God there will be testing. In this manner testing is not a legalistic act but an

important part of the covenantal relationship.70

The test started when the people came at the foot of the mountain. As they stand

and see and hear what happens on the mountain they become afraid, although Moses is

not afraid. The only reason they remain there is to hear the conversation between God

and Moses, because during the moments when God talked to Moses and Moses talked

to God, Moses was standing with the people and everybody was listening. This shows

that everything that happened on that day had two purposes. First, the Theophany, with

all the manifestations described, shows that God is present. Second, it illuminates the

role of Moses. Moses is the only one who goes beyond the boundaries placed around

the mountain.71

b. Decalogue

The next comes the Decalogue. The Decalogue is the central point of the Theophany.

The Decalogue can be understood as a complete revelation of God, because the

Decalogue talks a lot about God, about who he actually is.72 The Decalogue can be

understood both as law and as covenant. The word that is used here and refers to the

covenant is in the verse 19:5: 
.73 This word is often translated as “covenant” which

implies that the Decalogue represents the covenant between God and Israel.74

70
Fretheim, Exodus, 219.
71
Fretheim, Exodus, 220.
72
P. R. Williamson, “Covenant,” in DOTP, ed. Desmond T. Aleksander, Baker W. David,
(Leicester: Inter-Varsity Press, 2002), 150, 151.
73
Brown, Driver, Briggs and Gesenius, "Hebrew Lexicon entry for B@riyth", "The KJV Old
Testament Hebrew Lexicon", [On line], Available at
http://www.biblestudytools.net/Lexicons/Hebrew/heb.cgi?number=1285&version=kjv, Accessed on 15
March 2009.
74
J.W. Marshall, “Decalogue,” in DOTP, eds. Desmond T. Aleksander, Baker W. David,
(Leicester: Inter-Varsity Press, 2002) 173.
 25

In the Middle East in that time, there were known two types of covenant. First,

there was the ‘Royal grant’, which is similar in structure with the Abrahamic and

Davidic covenants. This type of covenant included land or a royal position as reward for

one’s loyalty in the past. The second type of covenant is ‘Suzerainty covenant’. This

type of covenant is associated with the Mosaic covenant, in other words with the

Decalogue.75

This type of covenant included superior and subordinate powers. It has few

elements, all of which can be found in the Decalogue. First, it contained a preamble.

The preamble had role to identify the ‘triumphant king’.76 In the Decalogue can be

recognized as the first few words of the first commandment: ‘I am YHWH’… The

second part of the covenant was the historical prologue. This part included the history of

the relationship between the partners entering the covenant, what the superior did for

the subordinate: ‘who brought you out of Egypt’. Third, there was a part consisting of

stipulations. This part refers to what people ought to do. This part included people’s

obligations toward God. Stipulations can be recognized in 20:3-11. Not all elements of

the suzerain type can be found in the Decalogue. But, in broader context of the Old

Testament the rest of the elements of the suzerain type of covenant can be found

referring to the Decalogue.77 The seventh and the final part is a sacrifice. The sacrifice

on the end was ratification of the covenant. This part is strongly connected with Exodus

chapter 24, where people again confirm their loyalty to God as they did in the 19th

75
Marshall, Decalogue, 173.
76
Marshall, Decalogue, 173.
77
For instance: Fourth, it was the deposit. In the case of the covenant at Sinai this is represented
by the Arc of the covenant, which contained the stones and the scrolls. Fifth was the part of witnesses.
Also in Joshua 24 the witnesses are people and the stones. In the Deuteronomy 32 the witnesses are the
Heaven and the Earth. The sixth part consisted of blessings and curses. This part is associated with the
book of Deuteronomy.
 26

chapter. But in the 24th chapter there was a sacrifice, which makes this covenant

making very similar to the ‘Suzerainty treaties’.78

The Decalogue has also a historical and geographical background. The

commandments serve the purpose of separating the Israelites from the surrounding

nations. For instance, the first commandment: ‘you shall have no other gods before me’

serves such a purpose. The surrounding nations had a very developed system of gods.

Usually they had one god who ruled over other gods, and of course, female goddesses

accompanied them. The phrase ‘before me’ in the fist commandment excludes every

deity other than God.79

The second commandment refers to idols. The surrounding nations used to make

idols out of wood, or any other material, and this particular idol would represent in a

special way the presence of the deity. God forbids all idols or made thing to be used as a

representation of him, because He did not reveal himself on that way. The idol signified

the control man had over the deity, because he was the one giving the look of the idol.

In this commandment God excludes any kind of power or control of man over God.

God is the one who has the power.80

The third commandment excludes any control of God’s power. A name in that

time represented power, so God forbids any kind of usage of his name as a source of

power over other creations.81

The fourth commandment was unique and specific to the Israelites. The

Israelites were the only people in that region that observed a Sabbath.82 Of course, the

Sabbath has also theological meaning. Sabbath in Israel meant more than simply rest.

By resting on the seventh day, they should keep it holy, and they should remember the

78
Marshall, Decalogue, 173,174.
79
John H. Walton, Victor H. Matthews, Mark W. Chavals, The IVP Bible background
commentary of the Old Testament (Downers Grove: Inter-Varsity Press, 2000), 94,95.
80
Walton, The IVP Bible background commentary of the Old Testament, 95.
81
Walton, The IVP Bible background commentary of the Old Testament, 95.
82
Walton, The IVP Bible background commentary of the Old Testament, 95.
 27

Creator. Remembering the Creator they remember the deliverance from Egypt and the

covenant they have with Him.83

The fifth commandment, to honor one’s parents, before anything else it refers to

inheriting the covenant. By honoring the parents, the children receive the obligation to

honor their God and to hold on their covenant with that God. The sixth commandment

does not refer to not killing at all. It clearly refers to not killing people, humans.84 The

seventh commandment is quite similar to laws found in the surrounding nations. If a

woman did adultery, that was considered a ‘great sin’. In the case of a man the

commandment had more levels. If a man committed adultery with a non-married

woman he only had to pay to the father for the damage he had done. This kind of

understanding was typical for a polygamous society.85 However, this type of life and

understanding did not undermine the meaning of the seventh commandment. All

adultery is considered to be sin. The eighth commandment does not refer only to lying,

but also the word used can be translated as ‘cheating’. The ninth commandment can

refer to simple social obligations toward the neighbor and also for legal cases later in

the Israel’s history. When it refers for the simple obligation toward neighbor, it protects

neighbor’s reputation, and his freedom to act in integrity.86 In other view this

commandment is important in the case of legal cases in courts of law. The last

commandment is sublimation to all the other commandments. This commandment does

not come into view until the sinner breaks some of the previous commandments. It

shows that all disobedience comes first from the inside.87

83
Marshall, Decalogue, 176.
84
Walton, The IVP Bible background commentary of the Old Testament, 95,96.
85
Walton, The IVP Bible background commentary of the Old Testament, 96.
86
Marshall, Decalogue, 178.
87
Walton, The IVP Bible background commentary of the Old Testament, 96,97.
 28

In the Decalogue God in the first place reveals himself. He wants to reveal to his

people under what conditions they can have relationship. Only the Decalogue exclude

Moses role because it is centered on the question of the relationship God-people.

The third episode ends with Exodus 20:18a, the closing of the brackets. All

these events happened on the third day, as God promised, as the brackets show: 19:16

and 20:18a. In this episode we saw that God’s Theophany served the purpose of

assuring the people that Moses is the one chosen by God to communicate God’s

covenant with them. God shows his freedom of acting, his glory, his holiness, and his

seriousness about the plan he has with Israel. As I said God reveals himself in the

Decalogue for the people to know what kind of God is their God.

Episode 4 – Exodus 20:18b – 20

The next two episodes can be seen as an interruption of the divine speech. They actually

separate the Decalogue from the rest of the law, showing it as different and the more

direct speech of God to Israel.88 Exodus 20:18 is the continuance of verse 19:19. This

verse expresses the response of the people to the Theophany. Their response was fear

for their lives.89

It seems that people in 19:16-19 were not as afraid of the Theophany as in

20:18; not only they were not afraid, but they even wanted to climb up on the mountain

nearer to God. Thus the accounts of the Theophany in 19:16-19 and 20:18 have one

difference. In 20:18 the word ‘lightning’ is used, a word that can be seen only in

Genesis 15 where it describes God’s presence when making the covenant with

Abraham. It refers to physical presence. Now the people understand the triple warning

88
Fretheim, Exodus, 215,216.
89
Van Seters, The Life of Moses, 278.
 29

from God to not go up on the mountain. They now even are afraid to hear God’s

voice.90

I propose that the reaction of the people is the reaction that God intended to have

in order to accomplish what He intended to accomplish ever since they arrived in front

of the mountain. The direct speaking of the Decalogue convinced the people of the need

for a mediator.91 In that moment Israelites sensed their need for a mediator.92 In this

case the Israelites knew that it is not the time to question Moses’ mediating role, as they

did before in chapter 17:1-4.93 Since Moses already had experience mediating for the

people up to this point, the statement of the people can be seen as a confirmation of his

role.94 Actually the goal expressed in verse 19:9 is finally achieved. Moses is not chosen

anymore only by God, but he is chosen by Israel also in this moment.95

This can be seen also in the very obvious parallel that shows people’s

confidence in Moses as mediator. In verse 19 people request that only Moses speaks;

they had enough of listening to God’s voice. The parallel can be found in Exodus 20:19:

A and said to Moses, “You speak to us,

B and we will listen;

A` but do not let God speak to us,

B` or we will die.”

Moses’ role changes from now onward. Moses sees their need and he becomes the one

who comforts the people. He is explaining to them why God has done all these things.

His knowledge about the purpose of God’s actions, his peace in this chaos, and his

ability to comfort the people shows him as the one in whom Israelites can put their trust.

As God promised in Exodus 19:9, they can put their trust in Moses, to listen what God

90
Alan R. Cole, Exodus, TOTC (Downers Grove: Inter-Varsity Press, 1973), 162.
91
Fretheim, Exodus, 215,216.
92
Barker, The Expositor’s Bible Commentary, 101.
93
Cox, The book of Exodus, 249.
94
Fretheim, Exodus, 216.
95
Propp, Exodus 19-40, 181.
 30

wants to say to them through him. They do not need to experience God anymore in the

way Moses experiences him.

Clearly people got so afraid that it was a threat on their lives. Moses’ response to

them is again difficult to understand. It seems like Moses says to the people: ‘don’t fear

so that you could fear’, in verse 20:20. Moses does a wonderful thing by directing the

people’s fear from the negative to the positive side.96 In this episode fear of the

consequences of the Theophany results in a memory that should keep Israel constantly

thinking of God. Thus, fear of God should result in taking seriously the given

commandments, in order to ensure that the Israelites have a relationship with God.97 As

a true mediator, Moses does not respond to the people’s invitation to be a mediator. He

just comforts the people and turns their attention immediately to God.98

Episode 5 – Exodus 20:21

This episode is only a picture of an extraordinary man. This picture shows the

difference between Moses and the rest of the people. Moses’ authority is already

established, and people recognize him as the chosen one, and accept his position. His

ability to approach the ‘thick darkness’ makes him special. Also as God promised him

in Exodus 19:9, Moses is covered with the cloud, which puts all questions about how

important is Moses to rest.

This last verse portrays the future relationship between the people, Moses, and

God. This picture shows the mediation role of Moses and the way God’s revelation

came to Israel through the ministry of Moses.99 From now on Moses will be called the

‘law giver’, and Moses will become a model for leaders, prophets and the priests.

96
Enns, Exodus/New Exodus, 425.
97
Durham, Exodus, 303,304.
98
Enns, Exodus/New Exodus, 425.
99
Honeycutt, Exodus, 401,402.
 31

Conclusion

I’ve presented some conclusions that give the Sinai event much more significance than

merely the giving of commandments to be obeyed. The event is clearly connected to the

establishment and significance of Moses’ mediator role. The event is also closely

connected with God’s presence and personality that was revealed on the mount. In the

‘Conclusion’ I will conclude what I have examined through the exegetical reading in the

passage and how it relates with the surrounding material.

 32

Conclusion

You brought them in and planted them on the mountain of your own possession,
the place, O LORD, that you made your abode,
the sanctuary, O LORD, that your hands have established.
Exodus 15:17

In this complex narrative I discovered three important reasons why the Sinai gathering

is an important event. First, I discovered the importance of Moses in the event. I believe

the establishment of Moses’ role as mediator is one of the most important things that

happened at Sinai. In fact, God promised Moses a very respectable position in Exodus

19:9––no one should doubt Moses’ position. In the eyes of the people Moses is the one

whom people can trust forever. Second, I believe that the Theophany announced a new

type of presence of God among his people. The theatrical descent on the mount shows

to Israel that God is dwelling among them and he is serious to continue the relationship

he started with their ancestors. Third, the climax of the Theophany, the Ten

Commandments, reveals to us new information about God. By revealing to Israel his

standard – the Decalogue, God simply reveals part of himself to humanity.

The establishment of Moses’ role as mediator in the part I analyzed comes ahead

of the other two purposes in the Sinai gathering and the Theophany. Concerning the

establishment of Moses’ mediator role at Sinai, that event chronologically gives logical

order of the things before and after the Sinai event. Chronologically observing, the

event on the Sinai is first an important shift for Moses personally, then comes the

significance about the people. For instance: The promise given by God to Moses in
 33

Exodus 3:12100 that this will be the sign for Moses to be confident that the role he has is

from God, can be one logical reason. Then, the need of confirming Moses’ mediator

role in Exodus 19:9101 comes to be next logical reason. This is not at all the moment of

Moses’ first call to be the mediator; it is only confirmation of his role as mediator from

the assembly, since God already choose Moses in the beginning of the book in the third

chapter. Final, the establishment of Moses’ role put foundations for bringing the law of

God to the people. In continuance in the Exodus and in the rest of the Pentateuch, the

picture of Moses changes. Moses is recognized ‘Law giver’ who is ready even to give

up his friendship with the almighty God in Exodus 32:32102, in order to save the people

of Israel showing his dedication to his task as mediator, and with this to become a

model for many leaders in the future.

Showing God’s presence in the midst of the assembly is the second conclusion I

derived from the Sinai event. In 19:9 God promised to Moses a conversation in sight of

all the people. Everything begins by manifestation of God’s descent on the mount. God

physically shows his presence through a cloud and thunder. As it was promised, God

had a conversation with Moses, and all the people saw and heard the conversation. Even

though people were afraid, the Theophany shows that God is present among his people–

–an important issue at least until the construction of the Tabernacle, which itself

represents the constant presence of God in the midst of the assembly. So, the

Theophany on Sinai can be understood as an introduction of the constant presence of

God with his people before the construction of the Tabernacle.

Finally, the Decalogue, which is the climax of the theophany, reveals to us

something about God’s character. The first four commandments (Exodus 20:2-11)

100
He said, “I will be with you; and this shall be the sign for you that it is I who sent you: when
you have brought the people out of Egypt, you shall worship God on this mountain.”
101
Then the LORD said to Moses, “I am going to come to you in a dense cloud, in order that the
people may hear when I speak with you and so trust you ever after.”
102
But now, if you will only forgive their sin—but if not, blot me out of the book that you have
written.”
 34

clearly refer to the relationship between God and the people, and the next six

commandments (Exodus 20:12-17) refer to the relationship between the people in the

assembly. It seems like the commandments are all about relationship because they are

very precise, but considering that these are obligations given from God, the

commandments reveal God’s definition of living a life worthy of God. Giving the

commandments seems like God gave to us a ‘piece’ of him. Even though God’s

revelation at first brought fear in Israel, it brought to them later––and to us today––a

wonderful ‘piece’ of material in which we can analyze God’s character in the content of

the Decalogue.

Is the Sinai event only delivering to the Israel a regulation according to which

they could live? No! It is much more than that. It is a transition period for Israel. They

recognized the mediator from whom they will receive the law of God in the following

period; they felt the presence of God and realized the impossibility to enter into that

presence if there is not a call from God; and by the regulations they received, they

discovered how to live in the light of God’s will, which further revealed the character of

God in a way that they could comprehend.

 35

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Fretheim, Terence E. “Exodus, book of,” in Dictionary of the Old Testament –

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All the Bible text are used from the New Revised Standard Version of the Bible,
copyrighted, 1989 by the Division of Christian Education of the National
Council of the Churches of Christ in the United States of America.