1 In the third month after the children of Israel had gone out of the land of Egypt, on that same day they came into the wilderness of Sinai.
2 When they had departed from Rephidim, and had come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mountain.
3 Moses went up to God, and Yahweh called to him out of the mountain, saying, “This is what you shall tell the house of Jacob, and tell the children of Israel:
4 ‘You have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to myself.
5 Now therefore, if you will indeed obey my voice and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine;
6 and you shall be to me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.”
7 Moses came and called for the elders of the people, and set before them all these words which Yahweh commanded him.
8 All the people answered together, and said, “All that Yahweh has spoken we will do.” Moses reported the words of the people to Yahweh.
9 Yahweh said to Moses, “Behold, I come to you in a thick cloud, that the people may hear when I speak with you, and may also believe you forever.” Moses told the words of the people to Yahweh.
10 Yahweh said to Moses, “Go to the people, and sanctify them today and tomorrow, and let them wash their garments,
11 and be ready for the third day; for on the third day Yahweh will come down in the sight of all the people on Mount Sinai.
12 You shall set bounds to the people all around, saying, ‘Be careful that you don’t go up onto the mountain, or touch its border. Whoever touches the mountain shall be surely put to death.
13 No hand shall touch him, but he shall surely be stoned or shot through; whether it is animal or man, he shall not live.’ When the trumpet sounds long, they shall come up to the mountain.”
14 Moses went down from the mountain to the people, and sanctified the people; and they washed their clothes.
15 He said to the people, “Be ready by the third day. Don’t have sexual relations with a woman.”
16 On the third day, when it was morning, there were thunders and lightnings, and a thick cloud on the mountain, and the sound of an exceedingly loud trumpet; and all the people who were in the camp trembled.
17 Moses led the people out of the camp to meet God; and they stood at the lower part of the mountain.
18 All of Mount Sinai smoked, because Yahweh descended on it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.
19 When the sound of the trumpet grew louder and louder, Moses spoke, and God answered him by a voice.
20 Yahweh came down on Mount Sinai, to the top of the mountain. Yahweh called Moses to the top of the mountain, and Moses went up.
21 Yahweh said to Moses, “Go down, warn the people, lest they break through to Yahweh to gaze, and many of them perish.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 19:10–15But the Hebrews removed their tents as Moses had bidden them, and took possession of the lowest parts of the mountain; and were elevated in their minds, in expectation that Moses would return from God with promises of the good things he had proposed to them. So they feasted and waited for their conductor, and kept themselves pure as in other respects, and not accompanying with their wives for three days, as he had before ordered them to do. And they prayed to God that he would favorably receive Moses in his conversing with him, and bestow some such gift upon them by which they might live well. They also lived more plentifully as to their diet; and put on their wives and children more ornamental and decent clothing than they usually wore.
But the Hebrews removed their tents as Moses had bidden them, and took possession of the lowest parts of the mountain; and were elevated in their minds, in expectation that Moses would return from God with promises of the good things he had proposed to them. So they feasted and waited for their conductor, and kept themselves pure as in other respects, and not accompanying with their wives for three days, as he had before ordered them to do. And they prayed to God that he would favorably receive Moses in his conversing with him, and bestow some such gift upon them by which they might live well. They also lived more plentifully as to their diet; and put on their wives and children more ornamental and decent clothing than they usually wore.
Josephus, Antiquities of the Jews, Antiquities 3.5.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 19:1–6THE SAME (lit., this) DAY — … Since they refer to the day when the Israelites came to Sinai to receive the Torah they imply that the commands of the Torah should be to you each day as something new … AND THERE ISRAEL ENCAMPED as one man and with one mind … UPON EAGLES’ WINGS — as an eagle which bears its fledglings upon its wings. Scripture uses this metaphor because all other birds place their young between their feet since they are afraid of another bird that flies above them, but the eagle fears none except man — apprehending that perhaps he may cast an arrow at it — since no bird can fly above it; therefore he places it (its young) upon its wings, saying, “Better that the arrow should pierce me than my young!” … AND YE SHALL BE UNTO ME A KINGDOM OF כהנים — i. e. princes, just as you say, (II Samuel 8:18) “And the sons of David were princes (כהנים)”, which cannot denote priests since his sons were of the tribe of Judah and not of Levi, the priestly tribe.
THE SAME (lit., this) DAY — … Since they refer to the day when the Israelites came to Sinai to receive the Torah they imply that the commands of the Torah should be to you each day as something new … AND THERE ISRAEL ENCAMPED as one man and with one mind … UPON EAGLES’ WINGS — as an eagle which bears its fledglings upon its wings. Scripture uses this metaphor because all other birds place their young between their feet since they are afraid of another bird that flies above them, but the eagle fears none except man — apprehending that perhaps he may cast an arrow at it — since no bird can fly above it; therefore he places it (its young) upon its wings, saying, “Better that the arrow should pierce me than my young!” … AND YE SHALL BE UNTO ME A KINGDOM OF כהנים — i. e. princes, just as you say, (II Samuel 8:18) “And the sons of David were princes (כהנים)”, which cannot denote priests since his sons were of the tribe of Judah and not of Levi, the priestly tribe.
Rashi, Commentary on the Torah, on 19:1, 19:2, 19:4 and 19:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 19:16–21WHEN IT WAS BEING MORNING — This phrase tells us that He was there before them at the place of the Divine Revelation, something which it is not customary for human beings to do — that the teacher should await the arrival of his disciple. … TO MEET GOD — … tells us that the Shechina was going forth to meet them, as a bridegroom who goes forth to meet his bride. … WAXED LOUDER AND LOUDER — The manner of an ordinary person is that the longer he continues to blow a trumpet the sound he produces becomes weaker and fainter; but in this instance it went on getting stronger. And why was it thus (i. e. not so loud) at first? To make their ears receptive to as much as they were able to hear … LEST THEY BREAK DOWN — warn them that they shall not break down their post because that their longing is אל ה׳ TO THE LORD לראות TO SEE Him … AND MANY OF THEM FALL — whatever of them it may be that falls, even though it be a single person only, will be regarded by Me as רב, many
WHEN IT WAS BEING MORNING — This phrase tells us that He was there before them at the place of the Divine Revelation, something which it is not customary for human beings to do — that the teacher should await the arrival of his disciple. … TO MEET GOD — … tells us that the Shechina was going forth to meet them, as a bridegroom who goes forth to meet his bride. … WAXED LOUDER AND LOUDER — The manner of an ordinary person is that the longer he continues to blow a trumpet the sound he produces becomes weaker and fainter; but in this instance it went on getting stronger. And why was it thus (i. e. not so loud) at first? To make their ears receptive to as much as they were able to hear … LEST THEY BREAK DOWN — warn them that they shall not break down their post because that their longing is אל ה׳ TO THE LORD לראות TO SEE Him … AND MANY OF THEM FALL — whatever of them it may be that falls, even though it be a single person only, will be regarded by Me as רב, many
Rashi, Commentary on the Torah, on 19:16, 19:17, 19:19 and 19:21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 19:4–6He mentions the eagle rather than other birds, in my opinion, that He may magnify their difficulties, and thus commend His grace; for eagles lift up their young ones upon high places, and accustom them to look at the sun; thus the people, as if carried above the clouds on the wings of God, had surmounted every obstacle, however great. … Whence it is evident, that whereas the condition of all is alike, some are not distinguished from others by nature, but by gratuitous adoption; but, in order that they should abide in the possession of so great a blessing, fidelity towards God is required on their part. … By these words, he implies that they will be endowed with sacerdotal as well as royal honors; as much as to say, that they would not only be free, but also like kings, if they persevered in faith and obedience, since no kingdom is more desirable, or more happy, than to be the subjects of God. … The nation is here called holy, not with reference to their piety or personal holiness, but as set apart from others by God by special privilege.
He mentions the eagle rather than other birds, in my opinion, that He may magnify their difficulties, and thus commend His grace; for eagles lift up their young ones upon high places, and accustom them to look at the sun; thus the people, as if carried above the clouds on the wings of God, had surmounted every obstacle, however great. … Whence it is evident, that whereas the condition of all is alike, some are not distinguished from others by nature, but by gratuitous adoption; but, in order that they should abide in the possession of so great a blessing, fidelity towards God is required on their part. … By these words, he implies that they will be endowed with sacerdotal as well as royal honors; as much as to say, that they would not only be free, but also like kings, if they persevered in faith and obedience, since no kingdom is more desirable, or more happy, than to be the subjects of God. … The nation is here called holy, not with reference to their piety or personal holiness, but as set apart from others by God by special privilege.
John Calvin, Commentaries, on 19:4–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 19:10–15That they should wash their clothes and abstain from the nuptial bed were things of naught in themselves; but when external rites are referred to their proper end … they are useful aids to piety … Abstinence from cohabitation had the same object; for although there is nothing polluting or contaminating in the marriage bed, yet the Israelites were to be reminded that all earthly cares were, as much as possible, to be renounced … that they might give their entire attention to the hearing of the Law. … By this symbol the Israelites were admonished to restrain their natural inquisitiveness, that they may be sober in their desires after knowledge … All would have wished to come, like Moses, to familiar converse with God; but they are commanded to stand within the boundaries, that they may obey God speaking to them by an interpreter. … But lest the people should consider themselves rejected … should abandon their love and desire for the Law, He permits their ascent conditionally, viz., when the sound of the trumpet shall have been protracted for a long time, or it shall have done sounding.
That they should wash their clothes and abstain from the nuptial bed were things of naught in themselves; but when external rites are referred to their proper end … they are useful aids to piety … Abstinence from cohabitation had the same object; for although there is nothing polluting or contaminating in the marriage bed, yet the Israelites were to be reminded that all earthly cares were, as much as possible, to be renounced … that they might give their entire attention to the hearing of the Law. … By this symbol the Israelites were admonished to restrain their natural inquisitiveness, that they may be sober in their desires after knowledge … All would have wished to come, like Moses, to familiar converse with God; but they are commanded to stand within the boundaries, that they may obey God speaking to them by an interpreter. … But lest the people should consider themselves rejected … should abandon their love and desire for the Law, He permits their ascent conditionally, viz., when the sound of the trumpet shall have been protracted for a long time, or it shall have done sounding.
John Calvin, Commentaries, on 19:10, 19:12 and 19:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 19:7–9He laid before their faces all those words; he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences. … They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, nemine contradicente - without a dissentient voice (Exo 19:8): All that the Lord hath spoken we will do. Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. … Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, Joh 7:17.
He laid before their faces all those words; he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences. … They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, nemine contradicente - without a dissentient voice (Exo 19:8): All that the Lord hath spoken we will do. Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. … Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, Joh 7:17.
Matthew Henry, Commentary on the Whole Bible, on 19:1–8 and 19:9–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 19:11–19It is worthy of remark that the people were informed three days before, Exo 19:9-11, that such an appearance was to take place; and this answered two excellent purposes: 1. They had time to sanctify and prepare themselves for this solemn transaction; and, 2. Those who might be skeptical had sufficient opportunity to make use of every precaution to prevent and detect an imposture; so this previous warning strongly serves the cause of Divine revelation. … Their being prohibited in the first instance would naturally whet their curiosity, make them cautious of being deceived, and ultimately impress them with a due sense of God's justice and their own sinfulness; and their being permitted afterwards to go up to the mount, must have deepened the conviction that all was fair and real, that there could be no imposture in the case, and that though the justice and purity of God forbade them to draw nigh for a time, yet his mercy, which had prescribed the means of purification, had permitted an access to his presence.
It is worthy of remark that the people were informed three days before, Exo 19:9-11, that such an appearance was to take place; and this answered two excellent purposes: 1. They had time to sanctify and prepare themselves for this solemn transaction; and, 2. Those who might be skeptical had sufficient opportunity to make use of every precaution to prevent and detect an imposture; so this previous warning strongly serves the cause of Divine revelation. … Their being prohibited in the first instance would naturally whet their curiosity, make them cautious of being deceived, and ultimately impress them with a due sense of God's justice and their own sinfulness; and their being permitted afterwards to go up to the mount, must have deepened the conviction that all was fair and real, that there could be no imposture in the case, and that though the justice and purity of God forbade them to draw nigh for a time, yet his mercy, which had prescribed the means of purification, had permitted an access to his presence.
Adam Clarke, Commentary on the Holy Bible, on 19:17–19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 19:4–6The "eagles' wings" are figurative, and denote the strong and loving care of God. The eagle watches over its young in the most careful manner, flying under them when it leads them from the nest, least they should fall upon the rocks … Jehovah had chosen Israel as His costly possession out of all the nations of the earth, because the whole earth was His possession, and all nations belonged to Him as Creator and Preserver. The reason thus assigned for the selection of Israel precludes at the very outset the exclusiveness which would regard Jehovah as merely a national deity. … Israel was to be a regal body of priests to Jehovah, and not merely a nation of priests governed by Jehovah. … As the priest is a mediator between God and man, so Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth. … the Apostle Peter, when taking up this promise (Pe1 2:9), might without hesitation follow the Septuagint rendering (βασίλειον ἱεράτευμα), and substitute in the place of the "priestly kingdom," a "royal priesthood;" for there is no essential difference between the two
The "eagles' wings" are figurative, and denote the strong and loving care of God. The eagle watches over its young in the most careful manner, flying under them when it leads them from the nest, least they should fall upon the rocks … Jehovah had chosen Israel as His costly possession out of all the nations of the earth, because the whole earth was His possession, and all nations belonged to Him as Creator and Preserver. The reason thus assigned for the selection of Israel precludes at the very outset the exclusiveness which would regard Jehovah as merely a national deity. … Israel was to be a regal body of priests to Jehovah, and not merely a nation of priests governed by Jehovah. … As the priest is a mediator between God and man, so Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth. … the Apostle Peter, when taking up this promise (Pe1 2:9), might without hesitation follow the Septuagint rendering (βασίλειον ἱεράτευμα), and substitute in the place of the "priestly kingdom," a "royal priesthood;" for there is no essential difference between the two
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 19:3–4 and 19:5–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 19
Exodus 19:1–21, World English Bible
Exodus 19 in the Bible · Told in the Story: Chapter 8, The Mountain of God
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 19:10–15But the Hebrews removed their tents as Moses had bidden them, and took possession of the lowest parts of the mountain; and were elevated in their minds, in expectation that Moses would return from God with promises of the good things he had proposed to them. So they feasted and waited for their conductor, and kept themselves pure as in other respects, and not accompanying with their wives for three days, as he had before ordered them to do. And they prayed to God that he would favorably receive Moses in his conversing with him, and bestow some such gift upon them by which they might live well. They also lived more plentifully as to their diet; and put on their wives and children more ornamental and decent clothing than they usually wore.
Josephus, Antiquities of the Jews, Antiquities 3.5.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 19:1–6THE SAME (lit., this) DAY — … Since they refer to the day when the Israelites came to Sinai to receive the Torah they imply that the commands of the Torah should be to you each day as something new … AND THERE ISRAEL ENCAMPED as one man and with one mind … UPON EAGLES’ WINGS — as an eagle which bears its fledglings upon its wings. Scripture uses this metaphor because all other birds place their young between their feet since they are afraid of another bird that flies above them, but the eagle fears none except man — apprehending that perhaps he may cast an arrow at it — since no bird can fly above it; therefore he places it (its young) upon its wings, saying, “Better that the arrow should pierce me than my young!” … AND YE SHALL BE UNTO ME A KINGDOM OF כהנים — i. e. princes, just as you say, (II Samuel 8:18) “And the sons of David were princes (כהנים)”, which cannot denote priests since his sons were of the tribe of Judah and not of Levi, the priestly tribe.
Rashi, Commentary on the Torah, on 19:1, 19:2, 19:4 and 19:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 19:16–21WHEN IT WAS BEING MORNING — This phrase tells us that He was there before them at the place of the Divine Revelation, something which it is not customary for human beings to do — that the teacher should await the arrival of his disciple. … TO MEET GOD — … tells us that the Shechina was going forth to meet them, as a bridegroom who goes forth to meet his bride. … WAXED LOUDER AND LOUDER — The manner of an ordinary person is that the longer he continues to blow a trumpet the sound he produces becomes weaker and fainter; but in this instance it went on getting stronger. And why was it thus (i. e. not so loud) at first? To make their ears receptive to as much as they were able to hear … LEST THEY BREAK DOWN — warn them that they shall not break down their post because that their longing is אל ה׳ TO THE LORD לראות TO SEE Him … AND MANY OF THEM FALL — whatever of them it may be that falls, even though it be a single person only, will be regarded by Me as רב, many
Rashi, Commentary on the Torah, on 19:16, 19:17, 19:19 and 19:21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 19:4–6He mentions the eagle rather than other birds, in my opinion, that He may magnify their difficulties, and thus commend His grace; for eagles lift up their young ones upon high places, and accustom them to look at the sun; thus the people, as if carried above the clouds on the wings of God, had surmounted every obstacle, however great. … Whence it is evident, that whereas the condition of all is alike, some are not distinguished from others by nature, but by gratuitous adoption; but, in order that they should abide in the possession of so great a blessing, fidelity towards God is required on their part. … By these words, he implies that they will be endowed with sacerdotal as well as royal honors; as much as to say, that they would not only be free, but also like kings, if they persevered in faith and obedience, since no kingdom is more desirable, or more happy, than to be the subjects of God. … The nation is here called holy, not with reference to their piety or personal holiness, but as set apart from others by God by special privilege.
John Calvin, Commentaries, on 19:4–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 19:10–15That they should wash their clothes and abstain from the nuptial bed were things of naught in themselves; but when external rites are referred to their proper end … they are useful aids to piety … Abstinence from cohabitation had the same object; for although there is nothing polluting or contaminating in the marriage bed, yet the Israelites were to be reminded that all earthly cares were, as much as possible, to be renounced … that they might give their entire attention to the hearing of the Law. … By this symbol the Israelites were admonished to restrain their natural inquisitiveness, that they may be sober in their desires after knowledge … All would have wished to come, like Moses, to familiar converse with God; but they are commanded to stand within the boundaries, that they may obey God speaking to them by an interpreter. … But lest the people should consider themselves rejected … should abandon their love and desire for the Law, He permits their ascent conditionally, viz., when the sound of the trumpet shall have been protracted for a long time, or it shall have done sounding.
John Calvin, Commentaries, on 19:10, 19:12 and 19:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 19:7–9He laid before their faces all those words; he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences. … They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, nemine contradicente - without a dissentient voice (Exo 19:8): All that the Lord hath spoken we will do. Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. … Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, Joh 7:17.
Matthew Henry, Commentary on the Whole Bible, on 19:1–8 and 19:9–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 19:11–19It is worthy of remark that the people were informed three days before, Exo 19:9-11, that such an appearance was to take place; and this answered two excellent purposes: 1. They had time to sanctify and prepare themselves for this solemn transaction; and, 2. Those who might be skeptical had sufficient opportunity to make use of every precaution to prevent and detect an imposture; so this previous warning strongly serves the cause of Divine revelation. … Their being prohibited in the first instance would naturally whet their curiosity, make them cautious of being deceived, and ultimately impress them with a due sense of God's justice and their own sinfulness; and their being permitted afterwards to go up to the mount, must have deepened the conviction that all was fair and real, that there could be no imposture in the case, and that though the justice and purity of God forbade them to draw nigh for a time, yet his mercy, which had prescribed the means of purification, had permitted an access to his presence.
Adam Clarke, Commentary on the Holy Bible, on 19:17–19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 19:4–6The "eagles' wings" are figurative, and denote the strong and loving care of God. The eagle watches over its young in the most careful manner, flying under them when it leads them from the nest, least they should fall upon the rocks … Jehovah had chosen Israel as His costly possession out of all the nations of the earth, because the whole earth was His possession, and all nations belonged to Him as Creator and Preserver. The reason thus assigned for the selection of Israel precludes at the very outset the exclusiveness which would regard Jehovah as merely a national deity. … Israel was to be a regal body of priests to Jehovah, and not merely a nation of priests governed by Jehovah. … As the priest is a mediator between God and man, so Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth. … the Apostle Peter, when taking up this promise (Pe1 2:9), might without hesitation follow the Septuagint rendering (βασίλειον ἱεράτευμα), and substitute in the place of the "priestly kingdom," a "royal priesthood;" for there is no essential difference between the two
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 19:3–4 and 19:5–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.